LIBRARY OF CONGRESS. 

?3X4 »5 lb 

Chap Copyright No. 

Shelf lN_5„04> 



UNITED STATES OF AMERICA. 



BISHOP JOHN B. SMALL, 



THE 

Human Heart Illustrated 

BY NINE FIGURES OF THE HEART, 

Representing the Different Stages of Life, and Two Death -Bed Scenes: 
The Wicked and the Righteous. 

— BY— 

BISHOP JOHN B. SMALL, D. D., 

AUTHOR OF 

"PRACTICAL AND EXEGETICAL PULPITEER" AND "CODE 
ON DISCIPLINE;" 

WITH AN INTRODUCTION BY 

FRANK H. NOBLE, A. M., LL. B., 
Prof, of Sciences and Mathematics, Livingstone College, Salisbury, N. C. 



1393 

YORK DISPATCH PRINT. 



PREFACE. 

About thirty-eight years ago, from the scenes of a peculiar vision of 
the night, "The Human Heart," as a subject for careful consideration, 
was brought forcibly to our mind. A year or two thereafter— about 
thirty-six years ago— we saw a small pamphlet — "Heart of Man" — of 
about thirty pages, illustrated; which bore very closely, in illustrations, 
to the scenes of our vision; and stirred us (as did the vision) to write on 
the subject. We studied the matter carefully, and then wrote a part of 
the present work— as by impulse; but forewent its publication. Our 
mind troubled us again, and finally we revised and concluded the work: 
the result we offer to the public without the spirit of ostentation as of 
the accomplishment of any great work, and with the knowledge that 
some things may bear unfavorable criticism. We ask to be dealt with 
leniently. Our intention is to honor the Blessed Father, the Glorious 
Son, the Adorable Spirit, and to benefit mankind. And may the Almighty 
power of the Third Person of the Adorable Trinity— the Holy Ghost- 
bless and prosper the work for its intended purpose: we believe He will. 

AUTHOR, 



* f 




/ 



INDEX OF ILLUSTRATIONS. 



Page. 



Fig. 1— A Darkened Heart— Blinded by the God of this World 20 

Fig. 2— A Heart Fully Controlled by Satan 27 

Fig. 3— An Awakened Heart— The Dawn of the Soul 57 

Fig. 4— A Broken and Contrite Heart *. 83 

Fig. 5— A State of Justification— Peace With God 159 

Fig. 6 — A Friend of Christ— A Heart Devoted to Christ and 

Holy Living 173 

Fig. 7— A Heart Possessing some Good Things but needs 

Others 191 

Fig. 8 — A Dangerous Situation— A Heart in a Lukewarm Con- 
dition 200 

Fig. 9— The Heart of an Apostate — A Backslider 207 

Fig. 10— Death-bed Scene of the Wicked 216 

Fig. 11— Death-bed Scene of the Kighteous 228 



INDEX. 



Page. 

Abraham left behind obstacle's 145 

Agitation produces anger 124 

Ahab — avarice 222 

Alexander's success 129 

All things accomplish their work 154 

All need instructions 166 

Angel sits with uplifted cross 85, 160 

Angels in attendance — seven 231 

Anger's malediction 40 

Anger takes place of shame /. 40 

Anger, nobody's pet 43 

Anger cursed 67 

Anger, infirm and deformed 68 

Anger dwells not in an enlightened heart . 69 

Anger to zeal — not without danger 93 

Anger seen in children 125 

Appearance of fact-^product of heart 173 

Appearance of righteous dying 229 

Apostasy — first stage 191 

Apostasy— second stage 200 

Apostasy — third stage 207 

Apostasy — how used 212 

Avarice — its evil 119 

Avarice — steals on its victim 121 

Awakened heart 58 

Barking dogs 134 

Beauty sought 174 

Beliefs not facts 117 

Ben-hadad — gluttony and intemperance 225 

Better lose reputation than soul 148 

Better lose here than hereafter 149 

Brakes — down grade 141 

Bread and fish nutritious food 198 



viH INDEX. 



Page. 

Cain's pride 31 

Cain — anger 224 

Caressed after punishment 136 

Cats mew 49 

Cause of doubt 88 

Cause for lewdness 99 

Cause — so called — can not justify 150 

Cause, losing first love 198 

Chance for the erring 200 

Charity — its prominence 177, 179 

Chastisement, work of love 130 

Child knows good from evil 127 

Children know as much as chickens 127 

Children know who controls 128 

Children raised by love 129 

Choristry of angels 231 

Christ-like, merciful 104 

Christ saved the dying thief 167 

Christ exhibits His pierced hands 177 

Christ's yoke easy 181 

Christ, the star 190 

Christ can not endure lukewarmness 201 

Christianity, the work of living 190 

Column— vertical 165 

Column inclines 202 

Combativeness 124 

Controls will by darkening comprehension 75 

Contrite heart 79, 82 

Contrite heart sues for peace , 96 

Countenance exhibits hidden nature 68 

Countenance of new-born soul 86 

Conscious fear 107 

Corporal punishment, where needed 131 

Conquer at all hazards 132 

Crosses, different kinds 182 

Crosses made— galling ^ 182 

Crowing rooster 165 

Cretians — sloth 225 

Creditable and uncreditable gain 119 

Dark heart affects countenance 25 

Dark heart — things obscured 26 

Darkness a semblance of evil 56 

Darkness through ignorance puts at ease 56 

Darkened heart pays no attention to taste nor appetite 64 



INDKX. ix 

Page. 

David's anger at his act 42 

David's prayer for light 90 

Death from slowness to see 44 

Death a terror under circumstances 59 

"Death in the pot" 100 

Death from slothfulness 155 

Death-bed scene — the wicked 215 

Death — peculiarity 215 

Death after renewal 215 

Death with his scythe 217 

Death— its terrible sight to the wicked 217 

Death-bed scene— a caution 226 

Death-bed scene — the righteous 228 

Death angel with instrument 230 

Devotees of Catholicism kept in ignorance 210 

Difference between temper subdued in youth and by grace 138 

Dimension 234 

Discernment of new-born soul 86 

Dogs bark 49 

"Doubt, devil-born" 204 

Dove represents Holy Spirit 188 

Dragon and imps at death-bed 218 

Dream 17 

Driven from God's presence 220 

Drinker loses self-respect 109 

Dying groans can not reach God save through Christ 38 

Dying — not alone 217 

Dying — thoughts of 217 

Eagle not easily ensnared 170 

Easier to stop at the beginning than afterwards 74 

Efforts to remove image of Christ 197 

Elizabeth's pride 28 

Elizabeth's pride turned to anger 41 

Emotion, by beholding destruction 71,72 

Enemy's forte — enough 90 

Enemy sows in field of sleeper 151 

England's king commanding the tide to recede 42 

Enmity between man and serpent 141 

Enmity accomplished a good woman's ruin 145 

Enmity a coward 151 

Entrance of divine Spirit conquers all 142 

Eternity 17 

Even Satan dreads a conqueror 129 



X 



INDEX. 



Page. 

Failure weakens one's ambition 129 

Faith — its power of discernment 177 

Faith's conquest 178 

Faith— great faith 186 

Fallen to learn the sting of scorn 104 

Family devotion 230 

Fear sinks trust 107 

Fear has torment 107 

Fear guards love 133 

Fig. 3 — Creatures going from heart 60 

Fig. 4 — Represents contrite heart 84 

Fig. 8 — Shows the absence of Christ and the Holy Spirit 201 

Fig. 9 — Represents total apostasy 207 

Finger points at bag of money 219 

Fire — material or not 220 

Flakes of light warm the dungeon 58 

First love abandoned 192 

First love— what it is 194 

Forever — limited 18 

Forgive — we offend as offended 149 

Four classes of angels at death-bed , 230 

Gain under any circumstance 122 

Gentleness 186 

Glimpse of spectre demands clearer view 74 

Goat — no commendable trait 31 

Goat represents lewdness 32 

Goat— hardheaded 32 

Goat ate tacks 33 

Goat helping itself to cakes 33 

Goat thrown overboard 33 

Goat departs 02 

Goat goes, only, when completely overpowered 62 

Goat's nature hating light — goes 62 

Goat's stubbornness meets a check 63 

Goat never letarns by chastisement 97 

Goat's evil influence 98 

Goat, the sign at grog-shops 108 

Goat and fool used synonymously 108 

Goat and other creatures at home 212 

God — ceased to wink 19 

Going of the goat 96 

Good intentions — evil end 121 

Good attracts good, and vice versa 166 

Goodness — do good 186 



INDEX. Xi 

Page. 

Grace stirs the heart 59 

Grace in an unclean vessel 182 

Guardian angel fights for the soul 53, 17D 

Guardian angel pleads with the heart 203 

Guardian angel never leaves 219 

Guiding finger made manifest 55 

Heart against conscience 19,23 

Heart — watch • 20 

Heart — chief organ .» 21 

Heart and conscience confounded 21,22 

Heart seat of moral and spiritual sensibilities 21 

Heart, central office 22 

Heart known from conscience 24 

Heart produces first thought 24 

Heart — natural state 27 

Heart in darkness capable of doing anything 43 

Heart not so ignorant — wards off 50 

Heart, door to the faculties 50 

Heart kept bound by ignorance 04 

• Heart at peace — not worried 102 

Heart devoted to God controls 183 

Heart has not lost its qualities, nor good desires^but 194 

Heart allowed itself to be deceived 200 

Heart governs appearance of countenance 208 

Heavenly Dove over picture of Saviour 103 

Heavenly mansions 233 

Hell, one of its motives for going to heaven 133 

Heredity 99 

Hereditary evils 120 

Herod — pride 221 

Higher state shields from assaults 170, 174 

Higher state not attacked by unskilled imps 175 

Holy Spirit changes place 84 

Holy Spirit, to be nurtured 188,189 

Holy Spirit, only true guide 188 

Holy Spirits enlightens the mind 210 

Hope — two kinds 178 

Hope — an anchor 179 

Hope purifies 179 

Hope retains what faith gains 179 

Hope of the righteous 22S 

Hophni and Phinehas — lewdness 224 

How to check evil inclinations 125, 120 



xii 



INDEX. 



Page. 

Imps with peacock, goat, swine, etc 198 

Imp and the swine 205 

Imps with peafowl and tortoise 206 

Imps with toad and serpent 206 

Imp riding peafowl 211 

Indispensable sorrow excludes forgiveness of sin of ignorance. . . 80 

Infirmities generally attacked 105 

Inscriptions — efforts to reinstate 193, 194 

Intemperance — detrimentality 108 

Intemperance, a terrible way to torment Ill 

Intemperance — its work Ill 

Intemperance took a man to gallows 112 

Intention of Providence 184 

Intermediate state . 232 

Jacob's ladder — its illustration 164 

Jesus wrote on ground 102 

Jesus, centre of affection 162 

Jesus alone — He is light 162, 163 

Jesus— I. N. R. 1 163 

Job feared God 134 

Joy, not momentary 185 

Justification— Chapter 5 158, 168 

Just lives by faith 161 

Justification and sanctification differ 168 

Justification — evangelical , 169 

Justified by faith 169 

Justification — its work 170 

Keen eye of contrite heart 87 

Keen eye of the justified 160 

"Know thyself" 125 

Ladder inclines — no rooster 201 

Lame man walked from the fire 153 

Lazy man chooses death 155 

Lewdness a fathomless pit... 98 

Life, only, goes up stream 154 

Light the chief of disinfectants 66 

Light of truth, foe to evil 66 

Light admitted, if door opens 67 

Light not of nor in truth 72 

Light admitted by aperture 76 

Light or torch of heart 88 

Light drives out evil creatures 90 



index xiii 

Page. 

Light puts all to flight 139 

Lighted torch emits no ray 212 

Little grace subjects to deception 158 

Living and dying 172 

Long-suffering — seventy times seven 185 

Lost first love — consequence 197 

Lost soul 211 

Loud in praise, quick to passion 140 

Love and fear 133 

Love for hate is divine 150 

Love — its inexhaustibleness 184 

Lukewarmness nauseating 200 

Man— not so ignorant 19 

Man alone resists God 123 

Man and serpent run from each other 142 

Manifestations need to be watched 139 

Many inscriptions — not good sign 192 

Meekness — its result 187 

Message of Jesus 231 

Mercy limited 18 

Misery— the evil thereof 120 

Modern camp-meetings 38 

Moderate drinking 110 

Moral and physical ailments 100 

Moral and physical ruin of intemperance Ill 

Murderer — efforts to escape 19 

Narcotic — its destructive effects 115 

Nearest way to salvation 81 

Nebuchadnezzar's declaration of pride 30 

Need of rest 83 

Need of watchfulness 148, 169 

Need of church privileges 166, 167 

Nine points sermon 80 

No man has anything of which to boast 104 

No enmity in the contrite heart 152 

No state places one entirely out of Satan's reach 174 

No Christ, no Holy Spirit, sad condition 202 

No Holy Spirit — imps only 218 

Not wise, always, to show intention 144 

Object of creation— to do something 153 

Own when wrong, conquer when right 129 



xiv 



INDEX 



Page. 

Parents should be a unit 136 

Pathematic sensibilities 22 

Paul saw light 90 

Peacock, pride 28 

Peacock, pride of the heart goes 60 

Peace characterized 185 

Peace through justification 160,108,170 

Persons offer godly sorrow as satisfaction 81 

Peter's zeal changed to anger 04 

Position of Holy Spirit and angel of mercy 52 

Possibility to apostatize 207 

Power of the will 75 

Power of sympathy 105 

Prayer— Figure 2 54 

Pride, king of sins 28 

Pride — arrogation 29 

Pride prevents repentance ! 29 

Pride's followers 30 

Pride a shield to ward off 61 

Pride sees itself in the dark 61 

Pride driven 90 

Pride, reasonable use 91 

Pride's helm 92 

Pride, destructive use 92 

Pride goes, but looks behind 92 

Pride's efforts after conversion 93 

Pride appears in humility 93 

Pride, a necessity; but gobbles 94 

Pride's progress — sees its perfection 94 

Pride will return if not watched 95 

Pride assumes different phases 95 

Professors often injure profession 181 

Eace is run 232 

Reaping before death 184 

Refuse sympathy after whipping 136 

Relish lost for sanctuary blessings 196 

Remedy must be sought and applied 130 

Repentance not stereotyped 80 

Review, Figure 2 53 

Riches become sin 119 

Righteousness, temperance, and judgment to come 109 

Robbery — what it is - 120 



INDEX. XV 

Page. 

Sad effect — ceasing to watch 227 

Sammond's death 112 

Sammond's dying advice 113 

Samuel Lane's death 137 

Sanctified heart— its fruit 183 

Sanctification— Chapter 6 172, 173 

Satan — central figure 28 

Satan's subtlety 46 

Satan's form 49 * 

Satan approaches the heart gradually. 50 

Satan takes possession — spreads darkness 51 

Satan an intruder — requires no invitation 52 

Satan flees from this heart 60, 174 

Satan's confusing interrogatories 73 

Satan controls will — resists Spirit 76 

Satan deceived in form of serpent 143 

Satan increases his force 197 

Satan can not enter against one's will 198 

Satan succeeds in moving figure of Christ from heart 201 

Satan at the doubtful place 203 

Satan tempted Christ 204 

Satan darkens comprehension 209 

Satan crowned. . . .• 211 

Saul angry being ashamed 40 

Saul— envy 223 

Saul's pride 31 

Saviour's command — wise, but harmless 144 

Schedule — annual perusal of Scripture 237,242 

Scornful scarcely good 102 

Scripture demands for salvation 82 

Scripture mention of apostasy 213 

Seen by a glimmer raises curious desire 64 

Seeking Christ ten to thirty years 82 

Sees but does not comprehend 209 

Senses of the body attributed to the soul 156 

Sentenced by the Judge 220 

Serpent represents enmity : . . . 46 

Serpent hides itself and bites horse's heels 47 

Serpent renews his youth 47 

Serpent flees from the nude 47 

Serpent's heart under his throat 47 

Serpent shielding his head escapes with his life 48 

Serpent throws up poison before drinking 48 

Serpent uses fennel for recovery of sight 48 

Serpent goes, looking back 77, 152 



xvi 



INDHX. 



Page. 

Serpent's deficiency 143 

Serpent's wisdom 145 

Seven vicious animals 28 

Sin from darkness chargeable 89 

Sin against Holy Ghost dangerous 188, 209 

Sloth rather die than change condition 155 

Sloth a disease to soul and body 156 3 157 

Sloth not incurable 157 

Slothf ulness affects the soul 155 

Slowness commended 44 

Slowness condemned 44 

Slow of heart called fools 45 

Slow to heed lamented 45 

Slowness to hear 70 

Slowness to see 71 

Small things destructive 89 

Sorrow for sin not indispensable 79 

Sorrow for sin gives notice to Satan 81 

Soul and mind not the same 161 

Soul like a ship 165 

Spirit's invitation 52, 53 

Spirit furnishes light 160 

Star of vision receives and reflects light 60 

Star of the contrite 87 

Star must be kept in view 88 

Star points the way 154 

Star darkened — no sun 210 

Stronger takes the palace 122 

Stronger medicine, more care 132 

Subdued temper 137 

Suffering and death through ignorance 66 

Swine— glutton 34, 35 

Swine — unclean — has no appetite 35, 36 

Swine and the mire 36 

Swine goes 63 

Swine noted for keenness of vision — sees the wind 63 

Swine, mother of indecent habits, going . 65 

Swine — gone 65 

Swine running 114, 118 

Sword out of use •. 201 

Tear drops of rejoicing 164 

Teasing makes bad children 125 

Temperance — its breath 187 

Temper subdued in youth 139 



index. xvii 

* Page. 

•germination, righteous and wicked 215 

The unsaved like the toad 37 

The natural man receives not the Spirit of God 38 

The angel presents skull and uplifted sword .59, 76 

The eye sees the heart 50 

The Heavenly Dove's downward glance 58, 76, 159 

The need of divine truth — the light 61 

.The darkness of Figure 1 dispersed 64 

The representative of Christ should be cautious 105 

The Holy Spirit affords discerning light 72 

The subtle serpent goes 73 

The Holy Spirit furnishes looking-glass 74 

The soul like the phantom ship 84 

The angel represents gospel minister 85 

The lewd receive no sympathy 98 

The duped rarely loves again 101 

The fear which Satan suggests — Wesley's 106 

The running swine : 10cS 

The passionate must whip or be whipped 137 

The serpent looks behind 142 

The Heavenly Dove spreads His wings 143 

The fact, not the name 148 

The justified love the sanctuary 171 

The symmetry of Figure 6 172 

The victorious crowned . 236 

Thief saved without water baptism 82 

Thoughtless scorned the cleansed 102 

Thief trusts nobody 105 

Things cleansed by God are clean 104 

Tiger represents anger 3D 

Tiger can not be domesticated 39, 67 

Tiger dwells in warm climes... 67 

Tiger prefers darkness 68, 124- 

Tiger goes rather than abandon its nature 69* 

Tiger on the run 122: 

Tiger— anger— not afraid of danger 124 

Tiger goes 141 

Toad frog 36 

Toad's jewel 36 

Toad imbedded in trees 37 

Toad, makes no effort to escape danger 37 

Toad represents avarice ■ 38 

The toad's departure 65 

Toad loves mud and mire 66 

Toad running 119 



XVili 



INDEX. 



Page. 

Toad's dwelling 119 

Toad going 122 

To avert heiedity — so-called 101 

Tobacco — its use 114 

Tobacco, a slaveholder 114 

Tobacco affects a nervous person 116 

Tobacco — use unclean 116 

Tobacco— cost of 117 

Tobacco paralyzes the mind 117 

Tobacco destroys life 118 

Tobacco caused Gen. Grant's death 118 

To enfold a venomous beast shows no dread of it 46 

To enjoy the love of God it must be used 196 

To know, not enough 165 

Tortoise represents sloth 43 

Tortoise too slow to shield itself 45 

Tortoise goes— it is sloth 69, 70, 73 

Tortoise, gone — sloth 152, 157 

Torch light of discernment outside 51 

Torches of living fire in the heart 58 

Total surrender to the Spirit 152 

Two classes of seeing — natural and mental 58 

Two kinds of fear 106 

Twelve foundations — twelve precious stones 234, 235 

Twelve gates with twelve angels 236 

To be saved must feel lost 79 



Ungovernable temper 135 

Ungovernable temper suggests doubt 141 

Using power to control strengthens 75 

Value of a soul 193 

View of star gives peace 88 

Want of light occasions blunders 51 

Want of zeal to befriend right 100 

Want of meekness deprives of blessings. 187 

We endure habits in ourselves, but abhor them even in beasts. . 50 

What cures one kills another 126 

Whipped and whipped 131, 135 

Whipping — cautiously 135 

Whipping — effectively 136 

Whiskey manufactured in tobacco 117 

Will developes capacity 161 



INDEX- xix 

Page. 

Will and testimony of Jesus 233 

Wisdom to run: can be no success 123. 

Word of God particularly the truth 72 

Word of God successful weapon 202 

Word of God, help to the dying 229 

Xerxes pride and silly anger 41 

Yoke galls unyielding necks 182 

Zacchues, Matthew, and others gave no sign of sorrow 81 



INTRODUCTION 

-by- 
FRANK H. NOBLE, A. M., LL. B., 

Attorney -at- Law and, Prof, of Sciences and Mathematics, Livingstone 
College, Salisbury, N. C. 



A hasty glance at the author's modest preface only, would 
be sufficient to attract thoughtful attention to this work 
as being characterized by more than ordinary worth and 
stamped with the impress of distinct individuality, since it 
has not the evanescence of an iridescent dream, nor the airy 
lightness of a slumberous afternoon in June when the twi- 
light's purple shadows are creeping gently athwart the deli- 
cate petals of the fragrant rose, but it is the work of a life- 
time. 

For thirty-eight long years the author has mentally 
labored, carefully evolving into definiteness his "night 
vision," slowly remoulding, altering, fashioning and clothing 
in rare and chaste array the child of his intellectual being-, 
until now, a masterpiece of creative genius, it lies before us 
convincing and persuading with its masterful potency of 
thought and expression. Thousands upon thousands of re- 
ligious, semi-religious and moral books sandwiched among 
innumerable works — sermonic, admonitory, and exegetical 
— have been thrust upon a suffering public to be promptly 



INTRODUCTION. 



xxi 



-consigned to the innocuous desuetude of musty libraries 
there to gather the undisturbed dust of sleepy centuries, or 
to become the rich feast of that easily satisfied animal — the 
book worm. 

The people dislike being preached to, when the purpose 
is too evident, and, without a sugar coating, the pill of godly 
admonition and brotherly exhortation is seldom swallowed, 
even by the sin sick public. 

Consequently, books like Bunyan's Pilgrim's Progress, 
Baxter's Saint's Rest, Young's Night Thoughts, Ben-Hur, 
The Christian, and Quo Vadis, works where the religious 
motive is skillfully concealed by a net work of fiction while 
unconsciously it is working its leaven, are household treas- 
ures known and loved by all, while the works of others 
equally meritorious (in purpose) are forgotten or unknown. 

The learned Dr. J. B. Small, a prominent bishop in the A. 
M. E. Zion church, the author, desires to impress upon all 
a deeply serious spiritual lesson in an unobjectionable and 
yet clearly cut manner, and he admirably succeeds. 

Starting with the easily maintained and readily appre- 
hended assumption that the heart is the seat of the moral 
and spiritual sensibilities, in a cogent and marvellously lucid 
way, he depicts the ordinary heart, tinged with evil from the 
Adamic fall and darkened by constant travel in error's de- 
vious paths, as occupied and dominated by seven com- 
mon animals. These seven animals, illustrating the seven 
deadly sins — pride, lewdness, gluttony and intemperance, 
avarice, sloth, envy, and anger; are respectively the peacock, 
the goat, the hog, the toad, the tortoise, the snake and the 
tiger. They are then taken up seriatim and their peculiar 



XXII 



INTRODUCTION. 



traits and individual characteristics are vividly portrayed in a 
style denoting an unusual comprehension of the mysteries of 
zoology and an intimate familiarity with animal 'habits ac- 
quired and grasped only after years of patient observation 
and close study ; so vividly portrayed indeed, that one un- 
consciously recalls Pollock's "worm that never dies," and 
shrinks back in horror and self-abasement and loathing that 
he has allowed such disgusting animals to rule over him. 

The author aptly says "A heart occupied by either of these 
propensities has in itself deadly and damning powers ; how 
much more when they, in combination, form a stern fortifi- 
cation against God, good, and its eternal well being?" 

Continuing he next shows in the darkened heart, the dawn 
of light, the divine light of truth, shining from the All-loving 
Father into every nook and corner of the blackened heart 
and all the evil beasts, horrid types of the human vices, 
turning and making ready to flee from the awakening heart. 
Truly a wonderfully effective and accurate portrayal of ab- 
solute fact. 

Next comes, as a necessary consequent to an enlightened 
heart, a heart freed from its loathsome denizens of sin by the 
quickening influence of the divine afflatus, a contrite heart ; 
and faithfully realistic is the delineation of the complicated 
intricacies of a lowly and contrite heart — a heart from sin set 
free. This chapter is easily the gem of the book and will 
bear reading after reading. 

The subtle skill and religious fidelity with which the chap- 
ters on Justification and Sanctification are treated deserve 
and will secure unstinted commendation from those who 
hold, as do all true believers, that the Christian life is an in- 



INTRODUCTION 



xxiii 



creasing variable, whose limit is the perfection found cen- 
tered only in Christ Himself ; and that our life ever grows 
purer, stronger, and loftier, until, like Enoch, we are not, 
because God has taken us. 

The three phases of Apostasy — modified affections, luke- 
w r armness,and complete surrender to sin and Satan's power, 
are next handled with a powerful pen whose potency is 
proven by the readers unflagging interest and his eager 
avidity to drink in, on page after page, the lesson culled 
from the two death bed scenes — that of the good and that of 
the wicked — as in panoramic splendor and brilliant portrait- 
ure they unfold themselves. The learned Dr. Small, the 
author, is a brilliant scholar of rare mental attainments and 
endowed with remarkable literary ability. An educated 
gentleman of very marked piety, possessing the Christian 
graces to a praiseworthy degree and extent, his lofty concep- 
tion of Christian manhood and his constant walk and com- 
munion with his Master can not help but permeate his entire 
work and be reflected in crytal gems of thought from 
every line on every page. 

His style is pure and classic, his diction choice and syn- 
tax beyond criticism, his marshaling of facts and deft inter- 
weaving of imagery irresistible. 

His ripened and mellow scholarship appears in every one 
of the chapters which bristle with apt literary allusions, 
choice epigrams, quaint aphorisms, and Scriptural quota- 
tions backed up by an irrefutable logical deduction. 

The style, on the whole, is pleasingly poetic, and trips 
along as smoothly as a purling brook, amidst mossy rocks 
and sedgy banks, pouts in violet scented wavelets to be 



xx iv 



INTRODUCTION. 



kissed by the dancing moonbeam ; and the reader will not be 
surprised to learn that the learned Bishop is a poet of no 
little repute; his pastoral poem"Rosena" of some years back 
gaining for him wide spread commendation and enviable 
recognition at the hands of Livingstone College. 

The Bishop is a rare scholar and accomplished gentle- 
man, prepared, and amply, to fill with skill and dignity any 
position in Church or State, and wields no uncertain pen 
when entrusting to paper the words of his mouth or the 
meditations of his heart on any'subject; but, in this book,. 
"The Human Heart Illustrated," he has been peculiarly feli- 
citious in his thought and language, weaving all matter to- 
gether in a grand ensemble of indescribable strength and 
beauty. 

His poems, his late Code on Discipline, his Book of Ser- 
mons — "Exegetical Pulpiteer'' — and his other literary 
productions combine to entitle him to a lofty 
position in the literary world ; and, since he 
is comparatively a young man, it is to be hoped that he will 
again turn the treasure house of his mind in the direction of 
more extended literary effort and add his valuable comple- 
ment to the stock of rare literature. We trust that many 
will avail themselves of this golden chance of drinking deep 
at learning's well and imbibing those sterling principles of 
Christian manhood and womanhood which will prove a 
crown to one's head alid a lamp to one's feet, till comes the 
golden cycle of a never ending eternity. 



The Human Heart Illustrated 



CHAPTER I. 

A DARKENED HEART. 

In the obscure and dreary hours — the silent moments of 
the night — when the cuckoo and the night-owl cease their 
revelings, fold their wings, and calmly pass beyond the 
knowing: when the gentle zephyr makes it change from 
condensing dewdrops, passing from one to another com- 
pass — from sea to land breeze ; and the slumberers become 
more haggard: in those seemingly lonely hours of the 
night, I dreamt; and dreaming, I awoke. The Spirit 
seemed to whisper to my breast, which trembled with won- 
dering thoughts, views more painful than pleasant. 

From this vision — if vision it might be termed, from its 
precedent, sleeping and waking alternately, there came a 
strong and clear expression, as if verbal : "Thou restest here 
contentedly and considerest not the state of the human 
heart ; of saved and unsaved — of time and eternity ! Pen 
the thoughts of thy heart — The Human Heart/ "■ 

That God is merciful, the world — converted and uncon- 
verted, saints and sinners — realizes ; but that these continued 
favors flowing so abundantly will not continue forever ; that 
they are approaching their terminus, a careful consideration 
makes manifest. ETERNITY is the only object of which 
h. h. — 2 



18 THE HUMAN HEART ILLUSTRATED. 



there is no approaching terminus : always was, always will 
be — this, and this alone, there is no end. Although not 
from, to this the human family, rich and poor, learned and 
unlearned, wise and unwise, the great and small are tend- 
ing — fast approaching. 

Mercy is a distributed and limited attribute of God; it 
will not always be exercised, notwithstanding we sing and 
praise the unlimited mercies of heaven's King. The ante- 
diluvian world, Sodom and Gomorrah, Nineveh, Egypt, 
Greece, and even Jerusalem — the city of the Great King — 
are striking evidences of this established fact; though the 
Psalmist in rapture sings : "His mercy endureth forever." 

There is a limited forever. That is to say, there is a fig- 
urative expression of the word forever ; notwithstanding its 
signification is without end ; and if there be use of figures, 
nowhere are they more frequently found than in poetry. 

When God said (Gen. 6 : 3) "My spirit shall not always 
strive with man," He uttered the possible or pending retri- 
bution following the intrusion upon the limits of His mercy. 
God's mercies are extensive. They are almost beyond the 
realization of our comprehension in various ways, and yet, 
not without limit. The Red Sea brought Pharaoh and 
his hosts to the limits of God's forbearance though their 
lives had been spared during ten raging plagues. Men 
are not ignorant of these things — the pending doom which 
awaits them and will reach them sooner or later. Let the 
fierce thunder clap, and the vivid lightning flash ; let the 
earth reel and rock like a drunken man ; let the face of the 
sun be suddenly hid without clouds by some moving and 
unseen planet, and so darkness prevail ; more eyes will be 
upward and inward turned than the most critical student 
dares to imagine. Even the partially insane, poisoned by 
deadly drink, struggling in his semi-conscious condition, 
utters a serious mournful prayer, though an oath precedes, 



THE HUMAN HEART ILLUSTRATED. 19 



follows, or commingles : "Lord — have mercy — on my — 
soul." 

Men are not going to ruin as ignorant of the truth as 
some pretend to be. Man has a heart. He has the gos- 
pel preached to him, and the gospel testifies of the evil 
and deception of his heart — its workings corroborate the 
sacred testimony : "The heart is deceitful above all things, 
and desperately w T icked;" and the inspired writer inquires, 
"Who can know it?" Not "No one can know it"; but 
"Who can know it" : in other words, who will give himself 
the trouble to know it? 

A single reference reveals the deception of the human 
heart. Why is it, the murderer generally makes such des- 
perate efforts to escape arrest? Did he not know before 
committing the terrible crime he would be arrested? that 
such a crime demands arrest? Yes, verily; but his heart 
deceived him. It kept before him the necessity of revenge 
— immediate revenge ! but hid the consequence until the 
crime was committed ; then suggested : "Now flee — you will 
be arrested." This may be termed the working of the heart 
without the conscience, or previous to the second thought. 

The first thought is generally the emotional conclusion 
of the heart, the second the weighing of the conscience — the 
equitable conclusion. The act, the justice or injustice — the 
contingent result. 

That man is blessed with necessary enlightened influ- 
ences, increases his responsibilities — "The times of this 
ignorance God winked at ; but now commandeth all men 
everywhere to repent." The apostle gave as reason for this 
urgent command : "Because he hath appointed a day, in 
the which he will judge the world in righteousness by that 
man whom he hath ordained; whereof he hath given assur- 
ance unto all men, in that he hath raised him from the 
dead." 



20 THE HUMAN HEART ILLUSTRATED. 



Since, therefore, the gospel has been preached — the re- 
vealed will and commandment of God made known — God 
has ceased to wink, and His steadfast gaze beholds and 
marks the thoughts and intents of the heart. 

How exceedingly fearful must it be to have folded in the 
bosom a viper whose only object, without notice, is to fasten 
its fangs in the breast which warms and gives it vigor ; and 
its bite, if not cautiously cured, proves inevitable death. 
Watch that viper — guard against its venom ; put between it 
and you some object capable of obstructing its fangs, 
when occasion occurs for using its venom. Such a venom- 
ous reptile is like the old lady's gun — "Dangerous without 
stock, lock, or barrel" ; dangerous under any and all cir- 
cumstances. We say of the heart what Jesus said to the 
multitude — what we say unto one we say unto all: watch 
the heart. Trifle with or allow your heart to trifle with 
you, and it will yield you shame and pain in this world, 
which will be a shadow of the eternal pain and misery of 
the world which is to come. 

The following figure is that of the heart — it is known at 
sight ; but its contents and capabilities, physically and mor- 
ally, knows no man — yet we figure. 



Figure 1. 




A DARKENED HEART— BLINDED BY THE GOD OF THIS WORLD ; 2 COR.4:4. 



THE HUMAN HEART ILLUSTRATED. 21 



It is not unreasonable to term the heart the chief organ 
of the body ; for on it depends, to a great extent, the correct 
operation, from the smallest to the greatest organ. It is 
the drum major of the great army of organs, for it inces- 
santly beats time, slow, quick, or double as the general con- 
dition admits, for the march of this grand army in the 
varied walks of life. Hence, to it is applied for the gen- 
eral information as to regularity and irregularity of opera- 
tion of all parts of the system : their afflictions afflict it. 

As this organ takes the leading part in the physical 
arena, it may be noticed that it does not relinquish similar 
claim of the moral and spiritual ; and one of its advantages, 
is, it often exercises a misleading influence ; being generally 
confounded with the highest tribunal of human intellectual 
powers — the conscience. 

The Heart is really a physical organ, but in the diagnosis 
of mental operations, it is represented as the seat of moral 
and spiritual sensibilities. It supplies all other organs 
and parts with nutriment required for their sustentation ; 
they, therefore, in return, make incessant reports to this 
source of supply, by lines of telegraphic nerves running 
from all parts of the body, directly or indirectly to the 
heart — it being the central office of this source of com- 
munication. Not being a competent jurist, notwithstand- 
ing, being often moved by emotion, according to the laws 
of its being, dispatches the obtained facts to the seat of 
the supreme justice — the highest moral jurisprudent — the 
brain ; where conscience dictates finally, and without any 
power of appeal. This it does by placing in its scales 
causes and effects, taking into account past, present, and 
future, renders — when not having been tampered with — 
equitable decision. 

Say for instance — a pin sticks the finger. The sensitive 
nerves convey to the heart the intelligence : the finger is 



22 THE HUMAN HEART ILLUSTRATED. 



hurt to such an extent, at such a place ; keeping up the 
sensation. The faculty of the brain concludes, from the 
information received and circumstances existing, the injury- 
has been caused by the puncture of a small sharp instru- 
ment : a pin, needle, or something of the kind ; and directs 
the organ of sight or the sense of touch to examine into 
the verity of its conclusion. This done, the matter is re- 
vised or established. The Heart, then, being the center of 
information and communication, is the rightful seat of sen- 
sibilities ; such as feeling, knowing, affections, like, dislike, 
love, hate, joy, grief, etc., with all its fervid emotions. In 
its emotions it suggests remedies which often prove more 
injurious than the injury ; therefore, said Solomon, with the 
voice of inspiration : "Keep thy heart with all diligence ; 
for out of it are the issues of life." 

We said one of the Heart's advantages is its misleading 
influence, being often confounded, in its operation, with 
the conscience. That is to say, the confounding of the nat- 
ural and moral sensibilities. The Pathematic or natural 
sensibilities, termed the Heart, probably from the manner 
of its arriving at conclusions — by impulse — are of distin- 
guishable operations from those of the conscience, known 
as the moral sensibilities ; yet, if not cautiously watched may 
easily be misunderstood. 

Sir James Mackintosh is said to be the first person to 
have used the word Pathematic, formed of Greek origin, as 
in its make-up it gives a clearer and more definite idea of 
those natural qualities, productive of the heart, than any 
known word, such as : Emotion, Passion, etc. At a glance 
these may be seen as natural, and not moral qualities, and 
yet, in their workings they are deceptive. 

A great writer says : "When we use the term Heart as 
expressive of a part of our mental nature, we commonly 
have reference to the natural or Pathematic sensibilities ; 



THE HUMAN HEART ILLUSTRATED. 23 



when we use the term conscience, we have reference to our 
moral sensibilities ; so that the distinction now in question is 
obviously involved in common usage of language." 

Now what we desire to make plain, treating of the natural 
condition and operation of the Heart, is to give the distin- 
guishing characteristics between the operation of the Heart 
and conscience. How the one may be known from the 
other. The confounding of these two has been and ever 
will be the cause of untold misery. 

The mind always produces two decided conclusions. 
One is rendered immediately after every occurrence, and is 
generally formed without any or sufficient matured con- 
sideration — weighing-, etc.; the other, after; and is inva- 
riably the product of knowing, consideration, or weighing of 
past occurrences, present effects, and future results. The 
former is natural, Pathematic, or Heart-work ; the latter 
moral, or the digestive work of the conscience. How 
many men have abandoned their wives, women their hus- 
bands, simply because they did not consult the conscience — 
did not weigh the matter carefully; but acted on the im- 
pulse of the moment, (a correct term for action without 
mature consideration) the action prompted by the Heart. 
The Heart is always ready to suggest without consideration, 
and to act in accordance, without further consideration, 
often causes lasting misery. How often persons involun- 
tarily confess : "If I had only taken second thought !" This 
is saying, not perceiving the weight of the expression, "Had 
I been led by my moral instead of my natural susceptibili- 
ties — by my conscience instead of my Heart — I had 
escaped this unfavorable or miserable situation. Thus it 
may be seen, the work of the Heart can be detected from 
that of the conscience — the natural from the moral. The 
lighter the material, the quicker and lighter it floats. But 
little air is required to bear up a feather — but less down. 



24 THE HUMAN HEART ILLUSTRATED. 



So the quickness of the operation and conclusion of this 
division of our sensibilities is a proof of its lightness ; in 
comparison with the conscience; and, therefore, its insuffi- 
ciency to govern our moral actions. We must never for- 
get we are moral beings, and under moral obligations. 

To follow the workings of the Heart, as we shall try to 
exhibit in the illustrations, is to disregard our best and most 
comprehensive sensibilities, if not our instinct, to our last- 
ing sorrow in this world, and in that which is to come. 

The conclusion of the Heart can be known because it 
makes its appearance first, comes immediately, without 
knowing necessary facts, without weighing and considering 
them, without considering the ultimate result; it comes 
rushing to a conclusion without counting the cost or con- 
sidering possible failures. 

The conclusion of the moral sensibilities, known as the 
conscience, is an afterthought. It comes afterward : it 
comes slowly and surely ; it comes thoughtfully. It in- 
quires, weighs, and considers. It counts the cost of every 
possible result, as far as can be reached; and when it has 
been allowed to keep its regular course, not compelled to 
deviate under certain circumstances, its conclusion will be 
the true prompting of God, as far as the comprehension is 
capable of reaching. 

The study of these facts is a notable essential to enable 
us to discern the natural from the moral propensities — the 
Heart from the conscience ; for a prophet says : "The heart 
is deceitful above all things, and desperately wicked : who 
can know it." Our first thoughts are generally of the 
Heart, and are rarely correct. The second thoughts, after 
mature weighing and consideration, are those of the con- 
science. 

The Heart, then, in the moral world is a figure ; and by 



THE HUMAN HEART ILLUSTRATED. 25 



figures we are to illustrate its complicated and diversified 
workings. 

Gross Darkness — Viewing the Heart (Figure 1) it will 
be noticed that it is in total darkness. The face is not en- 
veloped with the same sheet of humid covering, but gives 
evidence, nevertheless, of the lurid atmosphere of the 
Heart. The face is not darkened like the Heart forasmuch 
as it shares a liberal portion of the workings of nature and 
of nature's God. It meets the smile of the light of nature 
— the daily sunbeams, the earth in its complicated and 
diversified forms : its spring verdancy, summer foliage, 
golden fringe of its autumnal texture, and the sterility of 
winter's desolation ; and the uniform return of its vernal 
and other seasons. It sees the unrecognized finger of God 
in the varied shades of the blades of grass, of the leaves of 
the tree, fruits of the earth ; of insects, of beasts, fowls and 
of birds ; of the flowers in their diversified hues and 
superior array to the rich and wise Solomon. It beholds 
the onward march of the train of nature in its faultless regu- 
larity; the varied and sweet harmonies of the warbling 
birds ; the inhalation of the numerous essences of sweet 
odors from the beautiful flowers ; the climbing and twining 
of the lovely vines, with their spires upward turned, and 
their untutored tendrils making fast their gains. These 
and numberless constant experiences move the countenance 
to a brightness beyond that of the Heart; but, neverthe- 
less, the darkness of the Heart affects the regularity and 
symmetry of the countenance. These things may give 
partial light to the countenance, but never lifts entirely the 
sombre semblance of the Heart. A darkened Heart never 
produces a bright and pleasant countenance. 

Then, the light of nature does not develope the condition 
of the Heart. The Holy Spirit, only, as revealed in the 
gospel, exhibits the condition of the Heart; and as the 



Figure 2. 




A HEART FULLY CONTROLLED BY SATAN. 2 THESS. 2:9, 10. 



THE HUMAN HEART ILLUSTRATED. 27 



CHAPTER II. 

A HEART CONTROLLED BY SATAN. 

The natural state of the Heart is evil and tends to de- 
struction from the incipiency of its cogitation. This has 
been so from the terrible fall of our first parents, yet more 
than a restoration has been provided, which may be obtained 
at will. In retaining and putting into use the natural pro- 
pensities, the retainer is degraded ; and according to his 
knowledge of facts, the more blamable. When the cogita- 
tion of the percipient is awakened to the fact of his real 
condition, satisfaction in its continuance belittles his nobler 
sensibilities, and ungraciously mars the workmanship and 
accomplishments of his Maker. 

Figure 2 is a picture of a Heart wholly devoted to this 
world, and thereby "Dead in trespasses and sins." It is 
a terrible state in which to live. 



28 THE HUMAN HEART ILLUSTRATED. 



In this Heart his Satanic majesty occupies the throne, 
and dwells apparently secure. He stands in the midst 
thereof with uplifted head, extended wings, star over his 
Head, left hand akimbo, and holding in his right hand the 
noted pitchfork. 

In this Heart, seven, or the complete number, of deadly 
sins are represented by the emblems of seven vicious *mi- 
mals; viz: the peacock, ram or he-goat, swine, toad, tiger, 
serpent, and tortoise. 

The first of these deadly sins is represented by the super- 
cilious peacock, with his uplifted head and outspread tail. 
This picture represents pride in its worst form — not consist- 
ent pride, decent pride, pride which aims at an elevated char- 
acter. Not the pride spoken of by the English Macaulay — 
"A people which take no pride in noble achievements of 
remote ancestors" ; but undue selfishness, conceit of one's 
own superiority, which produces contempt for others, and 
grows into independence of all — not excepting the Creator. 
It does not seem that pride is capable of leading to this con- 
dition, but it is hard to tell where a ship on the ocean with- 
out a rudder may be found. 

This gallinaceous fowl — peacock — in his airs enacts a fit- 
ting representation of undue pride or superciliousness. It 
is scarcely far-fetched to term this sin the king of sins, if 
such an expression is admissible. It has in it a more deadly 
nature than at first the thoughts dare suggest. 

The blasphemer, murderer, thief, drunkard, gambler, 
prostitute — one and all, in humble penitence before God find 
mercy and admission into the kingdom of grace and glory ; 
but pride closes the door against the most fastidious (over- 
nice) or exemplary model of moral perfection. Pride 
caused Elizabeth, queen of England, to cry in her last 
moments : "A million of money for five minutes extension !" 
But the Judge of all the earth can not be bought — can not 
be bribed. 



THE HUMAN HEART ILLUSTRATED. 29 



Humility — the opposite of pride — is a virtue that God 
does not, and it may not be irreverent to say, can not scorn : 
the proud He declares : He knows afar off — and with abun- 
dant reason. 

Pride arrogates to itself, not merely the belongings of 
others, but the exuberant favors of the Creator, without the 
shadow of acknowledgement. In fact, pride sees no greater 
than itself in the earth beneath nor in heaven above. For 
pride the physiognomical regularity was purposely arranged 
and constructed. The form, grace, the acquirements and 
every accomplishment are peculiarly its own; and to it all 
honor, glory, and exultation belong. Beauty and the beau- 
tiful are its kindred. Whether it be poverty in rags or 
riches in broadcloth, silk, satin, gold, diamonds, sapphire, or 
bedecked in other brilliants ; it has its peculiar claims in self 
more than in all else beside. 

Pride is the foundation (so to speak) of unbelief. It is 
too knowing to believe — that is, believing it knows — it will 
not believe that it does not know, and thinks too much of it- 
self to learn, and therefore rather doubts or disbelieves than 
to learn, or confess its ignorance. A horse, too, is termed 
proud when in self-will he (without irritation) lifts his head 
aloft, and contrary to all inducements and against all ob- 
structions, rushes on to destruction. 

This Heart, wholly devoted to the sins of the world and 
the flesh — as the picture exhibits — his Satanic majesty fully 
claims ; and with strong, if not good, reasons ; for pride gives 
strength and permanent existence to all other evils. While 
pride holds sway, every other sin is secure in its claims and 
holds its position — "Except ye repent, ye shall all likewise 
perish," says the Word of divine truth — repentance and 
pride are not merely incompatible, but irreconcilable 
enemies. Destruction follows pride, as says the wise man : 
"Pride goeth before destruction, and a haughty spirit before 
a fall." And again : "A man's pride shall bring him low : 



30 THE HUMAN HEART ILLUSTRATED. 



but honour shall hold the humble in spirit." It is positively 
declared in the word of God : "The most proud shall stumble 
and fall, and none shall raise him up/' — Jer. 50 : 32. 

The once proud Nebuchadnezzar bearing testimony of 
God, by sad experience of himself, when his reason returned, 
said : "Those that walk in pride he is able to abase." Pride 
is capable of deceiving till, often, it is too late to profit by the 
experience. Says the Prophet Obadiah — verse 3 — "The 
pride of thine heart hath deceived thee." It is fully capable 
of performing this task, and succeeds beyond expectation. 
Be not deceived : after death — an inevitable ordeal ! — the 
judgment. 

Pride has always its followers : a fall and destruction. 
While Nebuchadnezzar, king of Babylon, was walking in 
the palace of his kingdom, in the pride of his heart, in his 
haughtiness, he lifted up his voice, having seen himself in 
the place of God : "The king spake, and said, is not this 
great Babylon, that I have built for the house of the king- 
dom by the might of my power, and for the honour of my 
majesty? While the word was in the king's mouth, there 
fell a voice from heaven, saying, O king Nebuchadnezzar, 
to thee it is spoken ; The kingdom is departed from thee. 
And they shall drive thee from men, and thy dwelling shall 
be with the beasts of the field : they shall make thee to eat 
grass as oxen, and seven times shall pass over thee, until 
thou know that the Most High ruleth in the kingdom of 
men, and giveth it to whomsoever he will. The same hour 
was the thing fulfilled upon Nebuchadnezzar: and he was 
driven from men, and did eat grass as oxen, and his body 
was wet with the dew of heaven, till his hairs were grown 
like eagles' feathers, and his nails like birds' claws." Ter- 
rible fall ! This is the divine record of one of the numerous 
victims of pride. No wonder Solomon in his great wisdom 
and experience says : "A man's pride shall bring him low." 



THE HUMAN HEART ILLUSTRATED. 31 



Have we not thousands of instances on record where pride 
has brought its victims to the dust? 

Think of Cain — because his brother was preferred before 
him, on account of his works ; the pride of his wicked heart 
would not permit his brother to live. For his brother to be 
preferred before him, and the younger, was too much to be 
endured. He decided he (Abel) must die. 

When Saul heard the women of his kingdom sing : "Saul 
hath slain his thousands, and David his ten thousands," the 
pride of his heart decided the fate of David — David must die. 
Pride decided it. 

Of all the evil propensities of our nature, pride is the most 
dangerous. If the soul is to live eternally, pride must be 
rooted out — it must die or it will be the cause of the eternal 
death of the soul. 

The Second of these Seven Vicious Animals, representing 
the complete control of the evil propensities of the Heart by 
the king of darkness, is, the ram or he-goat. 

This mammiferous quadruped of the genus capra is well 
known, especially for its want of one good trait. Its only 
commendable use was its being offered in sacrifice for sin, 
according to Jewish ceremony, and hence the use of its milk 
and flesh. In this we have nothing to say ; for God pleases 
Himself, and who shall ask Him why? 

The goat is noted for its peculiarities — none of them com- 
mendable. It never prefigures, illustrates, nor represents 
good of any kind ; but the reverse. While the sheep is used 
to represent acceptation, the goat is a mark of condemna- 
tion — "And he shall set the sheep on his right hand, but the 
goats on the left. Then shall the king say unto them on 
his right hand, Come, ye blessed of my Father, inherit the 
kingdom prepared for you from the foundation of the world. 
Then shall he say also unto them on the left hand, Depart 
from me, ye cursed, into evelasting fire, prepared for the 
devil and his angels." The sheep on the right hand repre- 



32 THE HUMAN HEART ILLUSTRATED. 



sent the place of blessedness ; but the goats on the left, that 
of eternal misery and condemnation. 

The disposition of the goat is well known in those regions 
where it abides, and by all who know it ; it is a fit representa- 
tion of traits of the meanest character. In this Heart it 
shows its meanest nature and disposition. 

The chief characteristic of the goat, is, lewdness in the 
extreme with all of its concomitants. It follows that its 
natural traits have an inclination to descend below the low- 
est of the brute creation. Those who have had experience 
or taken observation of this animal, know of its nefarious 
habits and practices. Hence, to be called a goat — as we 
have heard persons expressed — is to be accused of several of 
the meanest traits imaginable at once. While in British 
Honduras some years ago, we remember calling a southern 
gentleman a Yankee. He said to us : "O, Mr. Small, 
please do not call me a Yankee. I would rather you called 
me a liar, thief, a villain, a rascal, a dog or either of these 
names : for when you call me a Yankee, you call me all of 
them at once." To be called a goat, is to be accused of 
many of the meanest traits imaginable — all at once. 

The acts of fools are attributed to the goat. When a 
person says, in some countries, "You are a goat for so do- 
ing" ; you know what is meant. 

Hard-headedness, or ill-advised acts, are often termed 
"goatishness." Referring to that particular trait — hard- 
headedness — is perfectly appropriate when it refers to the 
goat species. A goat deprives a mule of a prize, as the rep- 
resentative of the extreme limit of that trait. Nothing but 
the force of impossibility hinders a determinate goat from 
putting into practice its wanton determination. 

We have heard many hard things said of the goat a few 
of which we will here relate. Not long since we read from 
the "Wilmington Messenger" (North Carolina) the follow- 
ing circumstance in which a goat was the actor — true or 



THE HUMAN HEART ILLUSTRATED. 33 



false goes to establish the character and disposition of this 
animal. 

The "Messenger" stated that the goat which was known 
to be capable of doing the meanest things, ate paper, lum- 
ber, almost anything ; but that the crowning act was, that a 
citizen of Wilmington had bought a paper of carpet tacks ; 
and that his goatship had eaten paper, tacks, and all. Who 
would not be tempted to be sorry for that goat? Such an 
act would kill almost anything but a goat. We suppose 
that goat is living yet. It is truly a good thing it has no 
soul — a goat! 

Some years ago we lived at Belize, British Honduras, and 
there used to roam the market a goat — a ram goat; like 
Satan, he went to and fro, up and down the market-place. 
There were women who sold cakes of different kinds in the 
market. Occasionally this goat would determine on hav- 
ing a feast of cakes. Whenever this desire came upon him 
— we have seen him ourselves — he would gaze upon the 
cakes, put himself in a direct line to the basket of cakes, 
partially close his eyes and make his way to the basket ; 
helped himself. You might scream, beat his head with 
a stick, iron, or whatever you pleased; but it would be an 
impossibility to cause him to leave the place without helping 
himself to the cakes. If the easiest way were the best way 
out, to allow his goatship to help himself and depart was the 
most profitable. It is not strange to see goats running at 
large in that city and vicinity. 

On one occasion we saw a goat — in the same vicinity — 
jump on board of a boat loaded with plantains and vege- 
tables — bananas, etc., brought for market. The boatmen 
hoisted sails and left the wharf before they discovered the 
presence of the goat. When more than a hundred yards 
away from the wharf the goat was seen, and the angry boat- 
men threw him overboard. We felt for the creature notwith- 



h. h. 3 



34 THE HUMAN HEART ILLUSTRATED. 



standing we knew its disposition. We were sure that the 
goat would drown, but to our surprise he swam to the shore 
and turning back looked at the sailing boat with bananas, 
plaintains, etc., uttered a lamentable cry, as though he would 
say: "I would rather die than to lost my chance at those 
plantains." We were compelled to smile at the sight. Any- 
thing but a goat would have been more interested about its 
life than the plaintains : this was not the case with the goat. 

This is but a brief synopsis of the disposition of the sec- 
ond figure representing the corrupt nature of the Human 
Heart. A Heart devoted to the works of the world, flesh, 
and the devil, and is intended to bring before the mind's eye 
the terrible condition and the corrupt nature of a Heart 
without the light of the Holy Spirit, brought about by hear- 
ing the Word of divine revelation. 

The goat, or its nature, stationed in the Heart, shows that 
if it does not partake of all the evils incident to its lewd 
nature — self-will, foolhardiness, exposing itself to death for 
the pleasure of the moment, and willing to try again, etc., 
etc. — it is capable and subject to them; and sooner or later 
likely to be their victim. 

Often we see men go to the lock-up, sentenced to prison 
and even to the gallows; and yet it does not deter others 
from following their example. In such case there is some- 
thing wrong with those individuals. The disposition pre- 
sented as that of the goat has intwined itself into their nature 
and become a part of their own. This creature represents 
lewdness with all of its concomitants. 

The creature representing the third class (not numbered 
in point of greatest evils) of the corruption of an evil Heart, 
is the SWINE This animal, known by the world at large, 
having been domesticated, occupies the lowest degree of life. 
Among the Israelites it was declared, under the regime of 
their theocracy, an unclean beast, and even the use of its 
flesh was forbidden. The swine is of the genus S us and is 



THE HUMAN HEART ILLUSTRATED. 35 



known chiefly for its gluttonous and filthy habits. The 
swine is kept in use against divine direction to the Israelites, 
at least. Its fat and flesh which are so ardently sought after, 
are no doubt the stortening of the lives of many individuals. 
The use of its flesh is generally forbidden to the sickly and 
weakly as it so hampers the digestive organs. 

One of the well-known habits of the swine is, its gluttony 
— it is noted for intemperance. It pays no attention to the 
regulation of its appetite in quality nor quantity. It eats 
any and almost everything, and desists from eating and 
drinking when it can do no otherwise. It seems at any 
time ready to repeat the act of the little boy who having eaten 
all it was possible, began to cry ; when his dignified father, in 
appropriate tones, demanded : "Charley ! Charley !" the little 
boy answered, "Shi." The father demanded : "What is the 
matter," the little fellow told the story in the following 
lamentable words — crying — "My beyie is full, and my pottet 
is full, and I haven't anywhere to put any more." The swine 
stops eating and drinking only when it has no place to put 
any more — then it whines. That is no commendable trait. 
Long since this species of animal would have been extinct, 
on account of its appetite, had it not been for its tremendous 
power of digestion. It is truly a glutton. 

Its next conspicuous disposition is its love of unclean- 
ness. It may truly be said to be one of the dirtiest of all 
creatures. To give this trait, so remarkable in the swine, it 
may verily be expressed : "When it is gorged, and wallowing 
in the mire, it is in its native element." To all intents and 
purposes, these traits of character are without doubt detest- 
able. The mere feeding or caring for these creatures is 
considered the lowest or meanest occupation. In this the 
descent of the Prodigal Son is shown to have reached its 
lowest depth : "And he sent him into his fields to feed swine." 
O, detestable animal ! and yet with all of its detestation, it 



36 THE HUMAN HEART ILLUSTRATED. 



forms an appropriate figure of the peculiar condition of the 
gloomy abode of the Heart where Satan is the ruler. 

The Swine — so gluttonous, it eats every and anything; 
has no respect for the appetite — it has no appetite, if appetite 
is intended to select. The more putrid the matter the more 
readily devoured with the greater relish. How much like 
the dark and dismal Heart ; not only does it love the evil, 
but the worse the better. If it has any selection, it is a 
taste for the worst. 

This disposition is not merely inwardly but outwardly. 
This is not merely so with the digestion of the swine, but his 
peculiar fondness for the mud and mire. He is in his 
glory when he is covered with mud. It matters not whose 
disposition, taste, or toleration suffers, it enjoys it mud- 
pool. 

A Heart in this condition was never intended for the 
beautiful structure in which it was created, for it was created 
in the likeness of its Creator. Divine revelation declares : 
"So God created man in his own image, in the image of God 
created he him ; male and female created he them." 

The fourth creature intended to represent the condition of 
this wicked and depraved Heart — such as is the condition of 
all hearts unchanged by the application of the blood of 
Christ — is the TOAD, called by some persons "Toad-frog." 
It is thought the ugly appearance of this animal suggested 
the name, toad. Whether this is true or not, it is a fact, it 
is an ugly, warty, dirty animal ; and is said to be useful to 
gardeners only, as it feeds on noxious and destructive in- 
sects. 

Many strange and legendary stories have been circulated 
of the toad. Though perfectly harmless, superstition has 
made it venomous and malicious. It is said to have a 
"precious jewel in its head." Some think this jewel was its 
only comparatively comely part, and others suppose it to be 



THE HUMAN HEART ILLUSTRATED. 37 



its eyes ; but really, the legend intends it to be a stone — the 
bufonite, or toad-stone, supposed to possess wonderful med- 
ical and magic powers ; but of late, said to be the palatal 
tooth of the fossil fish, Pyenodus. 

Another legendary story of the toad, was, that it lived im- 
bedded in the heart of trees or solid stones with no possible 
communication with the external world. 

So little could be truthfully said to the advantage of this 
animal, it seemed to have been turned over to legends and 
fables. 

It seeks no commodious place of residence ; it is generally 
found in marshes and ponds of stagnant waters. It is de- 
void of the instinctive cunning of other animals, and often 
meets death from a want of activity in seeking places of 
refuge. When it is struck, it raises its back, closes its eyes, 
drops its head, and waits the result. Foolish toad ! Yet, 
how much like the Heart in the condition it illustrates. 

Let some catastrophe approach with apparent dire intent ; 
let some terrible shocking and rocking motion ensue ; some 
fierce snapping and cracking encircle the form, and like the 
toad, the soul, guided by the Heart, seeks no essential 
safety ; but is ready to scream or screen the vision ; and if a 
petition, in the form of an ejaculation, be offered, it is for 
present protection, and not from eternal destruction. 

In this natural condition of the Heart, it has no corre- 
spondence with its Creator ; so there is a need of time — and 
occasionally considerable time — to open communication. A 
glimmer of light must penetrate the natural darkness, and 
questions must be asked and answered. The things of God 
must be known to some extent — and the natural Heart can 
not know unless informed — "And Philip ran thither to him, 
and heard him read the prophet Esaias, and said, Under- 
standest thou what thou readest? And he said, How can 
I, except some man should guide me? And he desired 
Philip that he would come up, and sit with him." Of this 



38 THE HUMAN HEART ILLUSTRATED. 



truth Paul said : "But the natural man receiveth not the 
things of the Spirit of God : for they are foolishness with 
him : neither can he know them, because they are spiritually 
discerned." Even if the natural man sees the things of God, 
he does not understand them to the saving of his soul. They 
are hid by the natural darkness of the Heart. The Heart 
must be enlightened, guided, and instructed. 

A Heart full of these deadly sins, not in communication 
with its Creator, like the toad, lives on the putrid efferves- 
cence of nature ; must first see itself and open communica- 
tion with God, through the central office — Jesus Christ, the 
Mediator — before a petition reaching the throne of mercy 
and grace, finds direct admission. This assures us that dy- 
ing groans, no matter how earnest, do not, can .not reach 
the throne of grace, according to divine arrangements, un~ 
less they pass through the intercession of the Mediator. 
Outside of this arrangement, the strongest plea, the most 
earnest petition, or the bitterest groan is drowned within its 
own echo. 

The toad, eating earth and dwelling in the most unhealthy 
marshes and ponds of stagnant waters, hoarding up de- 
structive elements for its health, brings us to think of the 
spirit of avarice, or the excessive or inordinate desire of gain 
— notwithstanding the manner of obtaining it. 

When we notice the efforts that have been and are being 
made for obtaining gain ; when we see the Sunday traffic, 
Sunday excursions, on trains and steamboats; when we be- 
hold some of our religious camp-meetings, and the free dis- 
posal of Sunday newspapers ; when our eyes behold the 
receipt of admission fees on the Lord's Day, to our modern 
camp-meetings ; the selling tents, for the accommodation of 
visitors — all under the name of our holy religion — we are 
reminded of the deceptive Heart, as it is represented by the 
stupid toad living in the marsh or pond of stagnant water, 
and living on death to sustain life. "O wretched man that 



THE HUMAN HEART ILLUSTRATED. 39 



I am !" said Paul, "who shall deliver me from the body of 
this death?" 

The tiger is the fifth of the seven, or complete, representa- 
tive creatures of a wicked and unchanged Heart. Its rep- 
resentative characteristic is anger, with which we are so well 
acquainted. 

The tiger is a fierce and rapacious animal, whose chief 
dwelling is in the warmer parts of Asia, and the islands of 
India. Its elegant colors bear no resemblance to its 
rapacity — it is chiefly known by its destructive work. 

Of this fierce monster — smaller in size than the lion, but 
scarcely less rapacious — it is positively stated that it can not 
be domesticated. It is a tiger in name and nature from its 
birth to its death. This fierce monster reminds one of the 
puppet, who inquired : "Fiddler, how do you like my pretty 
boy-robbin jig?" and receiving the reply : "Very well, in- 
deed" ; answered : "Like me or like me not, I like none of 
you." So acts the tiger. It passes by its superior, only, 
with apparent reluctance and impertinently manifests : "I do 
this 'gin my grain." 

This monster possesses great strength ; hence, he is fear- 
less in his attacks and works of destruction. He accom- 
plishes his destructive work in less time than almost any 
other animal of the kind : in his fierce rapacity he tears with 
the most savage vengeance imaginable. In his attacks he 
means to kill or die. 

The tiger is the applicable representative of the terrible in- 
firmity, anger, of which it seems hard to find the true deriva- 
tion. 

Some think it is from the word angere; to press together, 
to choke — especially — the mind. Others think it is from 
the Anglo-Saxon, ange, vexation. Whatever may be its 
derivation, its meaning is prominent: Strong passion with 
horrible intent, provoked or unprovoked — often, supposed 
to be provoked. 



4o THE HUMAN HEART ILLUSTRATED. 



In this infirmity some individuals glory ; but not wisely. 
It met the prophetic malediction of the Patriarch Jacob, in 
these words: "Cursed be their anger, for it was fierce; and 
their wrath, for it was cruel." On that account he said of 
Simeon and Levi — two of his sons — "I will divide them in 
Jacob, and scatter them in Israel." Anger is no pet fawn. 

Anger is not merely one of the chief principles of an un- 
changed Heart, but chief of a Heart ungoverned — it is with- 
out consistency. It is not merely dangerous, but, like the 
tiger, destructive ; not only to others, but to the breast of its 
own creation ; not always for reasonable cause or causes, but 
sometimes causeless. In its virulence it uses no caution 
nor discretion : this may be proven not merely by fictions 
and figures ; but by facts. Anger is often the outgrowth of 
pride — sometimes it is stirred by the idea of being humil- 
iated. When pride is sternly confronted, it generally 
occurs that anger takes the place of shame. Many a time 
persons become angry, when rightly they ought to be 
ashamed. 

Could there be any other reason that Saul, the first king 
of Israel, should seek the life of David, son of Jesse, a faith- 
ful servant who proved himself a mighty warrior and deliv- 
ered the kingdom of Israel from the thraldom of the Philis- 
tines ; but that Saul's pride was confronted by the songs of 
the women who answered one another as they played, and 
said : "Saul hath slain his thousands, and David his ten 
thousands." He was doubtless ashamed, for he was a great 
warrior, and David a ruddy youth. The consequence was: 
"Saul was very wroth, and the saying displeased him ; and 
he said, They have ascribed unto David ten thousands, and 
to me they have ascribed but thousands : and what can he 
have more but the kingdom? And Saul eyed David from 
that day and forward." 

Was it not anger, based upon the same pride, which 
caused Elizabeth, queen of England, to put to death (by 



THE HUMAN HEART ILLUSTRATED. 41 



signing his death-warrant) Robert Devereux, Earl of Essex, 
the idol of her heart — if she had either idol or heart — then, 
thinking of the terrible fate of her young and beautiful 
favorite, and having heard the confession of the Countess 
of Nottingham, that she (the countess) had received from 
Essex, for the queen a ring which Elizabeth gave him, a 
pledge of his safety in the hour of her displeasure, but which 
the countess had detained? but when the countess begged 
*the queen's forgiveness, Queen Bess burst into a furious 
passion, took hold of and shook the dying countess in her 
bed, and cried : "God might forgive you, but I never can." 
The queen died herself heart-wrecked, the victim of sorrow 
and passion. 

Anger, the product of pride, caused Xerxes, one of the 
kings of Persia, after a violent storm which broke his great 
bridge of ships for crossing the straits of Dardanelles, fall- 
ing into a transport of anger — says the historian — in order 
to avenge himself of so cruel effrontery, commanded two 
pairs of chains to be thrown into the sea, in order to shackle 
or confine it; and ordered his men to give three hundred 
strokes of a whip, and to speak to it in this manner : "Thou 
troublesome and unhappy element, thus does thy master 
chastise thee for having affronted him without reason. 
Know that Xerxes will easily find means to pass over thy 
waters in spite of all thy billows and resistance." Having 
done this, he ordered the heads struck off of all persons hav- 
ing charge and giving direction in building that bridge. 

In a fit of anger he wrote the following letter to a moun- 
tain — Mount Athos : "Athos, thou proud and aspiring 
mountain, that liftest up thy head into the heavens, I advise 
thee not to be so audacious, as to put rocks and stones which 
can not be cut, in the way of my workmen. If thou givest 
them that opposition, I shall cut thee entirely down, and 
throw thee headlong into the sea." 

Can either good or poor judgment suggest or advance 



42 THE HUMAN HEART ILLUSTRATED. 



reason good, bad, or indifferent, consistent or inconsistent 
for the like abomination? Yes, anger, terrible anger, sup- 
ported by abominable arrogance with an idea of holding 
sway, reasonable or unreasonable prompt a Heart to 
thoughts producing the foregoing. Well might this fierce 
animal, the tiger, represent that untoward nature, ungovern- 
able disposition, and withal a natural conceit which bears 
upon its brow the natural contempt of Providence. All in- 
dividuals of reason hold in contempt the manifestations of 
arrogance and anger. What individual of reason who does 
not frown in contempt at the arrogance of Xerxes com- 
manding the mountain and whipping the sea? One of 
England's noted kings placed his chair on the beach when 
the tide was rising, commanded it to* recede : The tide not 
noticing the monarch's command, kept on its way to the 
shame of the man assuming Almighty's prerogative. 

But, says our reader, I would not be so unreasonable ! so 
foolish ! No man or woman ought to be, but persons are 
often found so doing. We can see others better than we 
can ourselves. It is easier to reason why they should or 
should not do or have done, than it is to see the folly of our 
doing. 

The easiest way to convince David of the enormity of tak- 
ing Uriah's wife and occasioning his death, was by a par- 
able, touching the ungracious acts of another. The Scrip- 
ture says, when David heard the prophet's parable, "David's 
anger was greatly kindled against the man ; and he said to 
Nathan, As the Lord liveth, the man that hath done this 
thing shall surely die." "Nathan said to David, Thou art 
the man." This judgment would scarcely have passed the 
lips of the king had he known it referred to himself — as the 
sequence shows. We can scarcely tell what we are capable 
of doing till time, opportunity, and circumstance make the 
unexpected revelation. It is easier to see the foolishness of 
others than it is to see our own, though our own is often 



THE HUMAN HEART ILLUSTRATED. 



43 



manifold greater. A Heart grovelling in darkness, ungov- 
erned, unchanged, unchecked, is capable of doing inconceiv- 
able things : anger is capable of bringing out those terrible 
hidden atrocities. 

There are persons who speak very encouragingly of their 
anger — they seem to commend it. It is like the tiger — it 
loves no one. If you pet it, it will be found to be devoid of 
the spirit of reciprocity : it will not pet you. Nurture it, and 
finally it will bring you to shame and disgrace. The tiger 
and anger; and anger and the tiger — neither a commend- 
able pet. Solomon in his wisdom declares in the book of 
Ecclessiastes 7 : 9 — "Be not hasty in thy spirit to be angry : 
for anger resteth in the bosom of fools." 

We offer the Tortoise as representative of the sixth natural 
feature of the evil tendencies of the Heart. The Tortoise 
is the sign of sloth. This creature is a species of the turtle 
family, found sometimes on land, at other times in rivers, 
creeks, and pools of water. Those of the river species are 
often seen on logs in the river, seemingly enjoying to their 
heart's content the blessing of sunshine. 

This creature is placed among the unclean beasts of the 
Levitical legislation. "These also shall be unclean unto 
you, among the creeping things that creepeth upon the 
earth ; the weasel, and the mouse, and the tortoise after his 
kind." 

The tortoise represents a peculiar feature of this Heart, 
termed, sloth. Sloth really means a disinclination to activ- 
ity; sluggishness, laziness, idleness, etc. There is an ani- 
mal bearing the name sloth, yet the unclean tortoise is pre- 
ferred as a better representative of this principle and its con- 
tiguity. 

There are various kinds of slowness, and the relative dan- 
gers are attached to all. Slow to see, slow to hear, slow to 
heed or comprehend, slow to act and the like — all are liable 
to deadly consequences. 



* 



44 THE HUMAN HEART ILLUSTRATED. 



The dangers connected with these things are so apparent, 
it is scarcely worth spending time to discuss them ; yet some 
cogent views may be awakened in speaking briefly of slow- 
ness or slothfulness. 

All persons are supposed to have enemies, for says the 
Scripture of divine truth : "Woe unto you, when all men 
shall speak well of you ! for so did their fathers to the false 
prophets." 

Slowness is commended under two headings in the Holy 
Scriptures — they are, slow to speak and slow to wrath. 
James says : "Wherefore, my beloved brethren, let every 
man be swift to hear, slow to speak, slow to wrath : For the 
wrath of man worketh not the righteousness of God." 
Slowness undei every other conceivable view is dangerous. 

There may be those who seek your life, and you are com- 
pelled to pass at a certain place under the shade of the even- 
ing — their chance in your passing by; yours, your quickness 
of discernment, etc. It is well that you be quick to see. 

Yonder are your enemies, and on your unexpected ap- 
proach there is somewhat a confusion, then, a disappearance. 
They have hidden themselves behind a clump of bushes — ■ 
your life is in danger. You could have seen and shunned 
their murderous intent, if you were quick to discern ill as 
well as good intent. Not being quick to see, you calmly 
approached like a bird to the snare : like a fawn to the hands 
of the hunter. As you approach, out blazed the flash, the 
peal and crash : you are dead or dying ! 

If dying, how quick would flash across your heaving 
breast : I saw those wicked men ; saw them dodging and 
secreting themselves, and had I taken the second thought — ■ 
seen with discernment — I could easily have escaped this 
cruel fate. The novice sang to Guinevere : "Late, late, too 
late!" Too late to contemplate — your doom is sealed, 
chiefly because you were too slow of discernment. Seeing, 
you did not see, and for this you must die. Be slow to 



THE HUMAN HEART ILLUSTRATED. 45 



speak ; slow to wrath ; but in other things give evidence of 
your alertness : be quick to see. Often have I seen boys 
stone the tortoise but in its laziness it remained still until it 
was struck. 

There is yet a greater detriment in being slow to hear. 
The resultant ill in this direction does not compensate quick- 
ness to give heed to false accusations, false reports, ill ad- 
vised sayings, calumnious stories, defamatory quotations 
and the like ; but quick to hear and heed wholesome instruc- 
tion, kind reproofs, wise advice, timely warnings, etc. 
Jesus called the slow of heart fools ; saying : "O fools, and 
slow of heart to believe all that the prophets have spoken/' 
Slowness in comprehension generally derives from tam- 
pering with the gifts and privileges assigned by our benevo- 
lent Creator. 

With a few, and very few, exceptions, at one's birth he has 
faculties susceptible of wonderful development. While it 
is true, in youth the susceptibilities are keener, they remain 
through the years of maturity. While in some their 
greatest accomplishments are in youth, in many their most 
wonderful achievements occur in mature life — an evidence 
that these inherent principles for years remain in them un- 
developed. It is no ficticious idea that slowness to hear is 
dangerous — we mean slowness to give earnest heed. 

Thousands of persons are confined in prisons and peni- 
tentiaries, who can attribute their sufferings to their slow- 
ness to give heed. Many a boy and girl in the hour of dis- 
tress express themselves — individually — "O ! if I had given 
heed to kind instruction, to good advice, and to wise coun- 
sel ; I would have escaped this horrible dungeon." A num- 
ber of years ago we heard a man on the gallows, who was 
about to enter the spirit-world, in the strength of his man- 
hood, make similar confession. Yes, millions of souls not 
merely go to untimely graves, but to the pit of eternal de- 
struction, using this lamentation, to the increase of their 



46 THE HUMAN HEART ILLUSTRATED. 



eternal torments. They find the sayings of Guinevere's 
novice ringing in their ears : "Late, late, too late !" 

Can a good reason be given why persons of judgment are 
so slow in giving heed to the truth — even divine truth, when 
it bears so strikingly the resemblance of its author? Yet, a 
heart controlled by pride, lewdness, gluttony and intemper- 
ance, stupidity and avarice, anger and sloth — these alone ! — 
such a heart is not itself. It is ruled by those inordinate and 
malignant passions ; yet, no less guilty in being so ruled ; for 
revelation informs us, that more was nailed to the cross of 
Christ, than was in Eden lost. Christ offers grace to sub- 
due every passion, a balm to heal every wound, and a cor- 
dial for every fear. If we hold in our bosoms venomous 
beasts, knowingly, it is evident we care nothing for the 
wounds of their fangs, though they reach the recesses of our 
innermost souls ; and on their account we face a terrible end. 
"O slow of heart to believe." 

The Serpent. This of all the beasts of the earth — the 
seventh and completion of the representation of the condi- 
tion of the Heart — Figure 2 — is more hated and despised by 
the human family than any other creature. Probably, on 
account of the enmity placed by the Creator between it and 
the "seed of the woman" ; as in its form Satan accomplished 
his subtle, fiendish, and diabolical work, in seducing our first 
parents in the Garden of Eden. In accomplishing their fall 
he brought about the grovelling of the human family as it is 
this day. 

Of the serpent much has been said by sacred and pro- 
fane writers. The Hebrews called it Nachash, and the 
Greeks termed it Ophis. These names represented this 
venomous reptile in its craftiness and subtlety. 

The great prophet and lawgiver introduced the subject of 
Eve's temptation by affirming: "Now the serpent was more 
subtile than any beast of the field which the Lord God had 
made" ; and Christ Himself corroborated this statement in 



THE HUMAN HEART ILLUSTRATED. 47 



His charge to His apostles in the following words : "Behold 
I send you forth as sheep in the midst of wolves : be ye 
therefore wise as serpents, and harmless as doves." 

It is said there are several very striking proofs of the sub- 
tlety of the serpent. Strong affirmations have been fur- 
nished that the Cerastes (a species of serpents) hides itself 
in the sand in order to bite the horse's foot, that he may 
throw his rider and so give this venomous beast a chance to 
vent the spite existing between them. Jacob alluded to this 
very fact in blessing his* sons, gives credit to the story which 
otherwise might have been considered a myth. 

In his prophetic declarations, Jacob used this figure : 
"Dan shall be a serpent by the way, an adder in the path, 
that biteth the horse-heels, so that his rider shall fall back- 
ward." 

We do not guarantee the truth of this statement, but it is 
said of the serpent, when he is old, he has the secret of re- 
newing his youth; that he slips off his skin or slough by 
squeezing himself between two rocks. That he sheds his 
skin, there is no doubt ; but that shedding renews his youth, 
is a question we prefer to utter as doubtful and pass by. 

Another saying in regard to the serpent is, that he flees 
from persons in a nude state, but offers to assault the 
clothed. This saying, true or false, might spring from an 
effort to commemorate our first parents, when Satan, in the 
form of the slimy monster, succeeded in causing their fall ; 
hence, their discovery of their nude condition to their con- 
fusion. I suppose it is not an easy thing to prove the truth 
or falsity of the fear of the serpent of personal nudity. 

When the serpent is assaulted, his chief care is to secure, 
if possible, his head from hurt ; for the reason, doubtless, his 
heart is under his throat — very near his head ; he perceives, 
from his sagacity, out of it is the issue of life ; so he guards 
and shields his head and so protects his heart. The easiest 
way to put an end to this venomous reptile it to strike or 



4 8 



THE HUMAN HEART ILLUSTRATED. 



squeeze the throat, the location of the heart — this stops its 
pulsation and ends his existence. Throat and head are the 
vital parts of the serpent. This is made manifest in the 
peculiar curse of the Creator : "The seed of the woman shall 
bruise the serpent's head" — the principal seat of its life. 

The arch-fiend having used his form — a strange form ! — 
in accomplishing his subtle deception of Eve, thereby be- 
queathed, at least to human conception, the characteristics 
of wisdom and subtlety ; therefore many suppose the wisdom 
the gospel attributes to him, is, he chooses to expose his 
whole body to danger, in order to shield his head — the seat 
of his life ; and for this reason, he often escapes with his life, 
after persons have pounded his body while he shields his 
head. 

Another manifested point of his wisdom is, the saying 
that when he goes to drink he throws up the poison first, 
then drinks ; for fear of poisoning himself. This can not be 
vouched for, for some believe the poison is in his head, 
others his teeth, and others think it is contained in a sack 
reserved for that purpose. There are others who think the 
poison is from his gall. 

It is said also that the serpent uses his subtlety in pre- 
venting himself from being charmed. He stops his ears, 
one with the end of his tail, and the other by pressing it 
hard to the ground — thus the charmers fail to charm him ; 
and touching it the Psalmist sings : "There are like the deaf 
adder, that steppeth her ear : which will not hearken to the 
voice of charmers, charming never so sweetly." 

Wisdom is attributed to the serpent, again, in his agility 
to strike and to evade being struck ; and his using the juice 
of fennel for the recovery of his sight. The serpent's ever 
evil designs cause him to be a representative of Satan, which 
might have been transmitted when he (Satan) hid himself 
in the body of the serpent. Revelation puts it in this wise : 
"And the great dragon was cast out, that old serpent, called 



THE HUMAN HEART ILLUSTRATED. 49 



the Devil, and Satan, which deceiveth the whole world : he 
was cast out into the earth, and his angels were cast out with 
him." These would not complete the category of evils — 
real and imaginary — of this venomous beast. 

Speculations as to the form of the serpent at the time of 
the temptation of our first parents, are of no special 
profit in this treatise : one thing seems true, the word of " 
sacred truth causes us to conclude, he went aforetime in a 
somewhat upright posture ; for in the curse of God, he said : 
"Because thou hast done this, thou are cursed above all cat- 
tle, and above every beast of the field ; upon they belly thou 
shalt go, and dust thou shalt eat all the days of thy life." 

This evil and venomous beast completes the representa- 
tion of the Heart, in a state of darkness — unchanged; and 
will enable one to conceive how such horrible things may be 
or are often committed by persons thus influenced. 

As we have already stated, the evil influence is not really 
so much responsible for committing terrible acts, as for 
allowing one's self to be possessed, and thus controlled by 
these ill-begotten elements of vicious nature. Dogs bark, 
and we know it and disdain to possess their habits ; shall we 
cultivate their natural propensities until we begin to bark? 
and though possessing our mind, refuse to employ the only 
remedy which annihilates the fearful habit; yet hate to be 
like the dog? Cats mew, and of this fact we are confident; 
though we greatly dislike mewings, shall we practice the 
disposition of the cat until we contract the nature of mew- 
ing? then, refuse all power which would banish the dispo- 
sition to be cattish; yet, hate to be a cat? 

Swine love the mire, and possess other pernicious habits : 
what exercise of judgment is there in allowing their habits 
to creep upon us? and discovering them, cling thereto with 
greatest tenacity ; yet have no use for the swine on account 
of its nature and habits? These conclusions amount to this ; 
h. h. 4 



5o THE HUMAN HEART ILLUSTRATED. 



we can endure pernicious and malignant habits in ourselves 
our pacticularly God-blessed construction, made in the 
image of the Creator and after His likeness — though hor- 
rible, better than we can the bestial nature ordained for the 
lower creation. 

Are we willing to attach our names to such a declaration? 
Are we willing to say, seriously, these are really our senti- 
ments? Are we willing to yield to this as a truthful confes- 
sion? notwithstanding our acts corroborate this conclusion. 
Who is not willing, with a clearness of conception, to decide 
with a determinate purpose of Heart : it is better for a dog to 
be a dog, a cat to be a cat, and a swine a swine, than for me 
to be either ; then, make personal application : I will be 
neither ; but, as far as it is possible, what God made me and 
wants me to be. But this can not be done with the Heart in 
the state represented by Figure 2. 

It must be remembered that though the Heart is in this 
condition, and consequently not so sensitive; it is not en- 
tirely ignorant of its fearful condition. It knows its state 
and condition, but practical use enables it to endure and 
often to ward off its dreadful pangs. 

By referring to Figure 2, it will be noticed that the 
picture of an eye holds its position at the top of the Heart, 
under the neck of the head representing the countenance 
applicable to the condition of that Heart. This eye sees 
the condition of the Heart — this is not a far-fetched illustra- 
tion, for Saint John in the Revelation speaks of the living 
creatures (or beasts as our translation has it) says : "And the 
four beasts had each of them six wings about him ; and they 
were full of eyes within." Were it not for having become 
accustomed, by degrees, the Heart could not endure the 
knowledge of its terrible condition ; and the enemy of man 
knows this fact ; hence, he forces evils by degrees : beginning 
with the more simple and advancing in its virulence for fear 
of producing excruciating pains in a tender heart ere prac- 



THE HUMAN HEART ILLUSTRATED. 51 



tice has made it more endurable. Satan knows after prac- 
tice the evil will not merely become painless, but desirable, 
notwithstanding its hideousness ; for evil intoxicates the 
conscience, and while conscience sleeps it can not be pained 
by beholding sin in its worst shade. 

There is a more practical reason. There is sight without 
sufficient light — the light of clear discernment. As in par- 
tial darkness a tree may have the appearance of a man — 
which often gives occasions to ghost stories ; so a lion may 
have the appearance of a kid; but notwithstanding it is so 
seen, or thought to be seen, it is no less the fierce monster. 
The want of sufficient light may occasion the terrible 
blunder. 

Another noticeable feature of this Heart which may be 
observed, is that the torch-light of discernment is outside 
the bounds of its enclosure. Expelled by the usurper — the 
king of darkness and his seven vicious imps : Pride, Lewd- 
ness, Gluttony and Intemperance, Avarice, Anger, 
Sloth, and Enmity. It is not possible for light to 
remain in that Heart, for in it dwells the king of darkness ; 
and the Word of divine truth asks : "What fellowship hath 
righteousness with unrighteousness? and what communion 
hath light with darkness?" There needs no comment on 
this clear and definite statement of divine truth, with all its 
visible evidences. That light may be revealed, darkness, 
must be expelled ; and the gleam of light will be turned into 
the shadow of death where darkness reigns. 

This Heart is in darkness— in utter darkness, yet light is 
around. The light of God's countenance is completely ex- 
tinguished by the commanding presence of the ruler of the 
lower world. This is done with the free consent — it can 
not be done otherwise — of the individual. It is true, the 
person might never have said : "Come devil, take command 
of my Heart." Few there are who would be simple enough 
to so express themselves; but there is an assent which is 



52 THE HUMAN HEART ILLUSTRATED. 



comprehended in silence — that is all Satan requires. He 
is an intruder, and needs no inducement nor invitation. To 
keep him from taking full possession he must positively be 
denied — it is said silence gives consent. Thousands of 
couples have been married who neither asked nor gave con- 
sent of engagements ; but merely acted approvingly. In 
one's silence he approves of Satan occupying the chief place 
in his Heart, and he is not willing to relinquish his claim at 
a mere objection. His place must be immediately supplied, 
and by a stronger than he, or he will refuse dislocation. 
His presence dispels all light, hence it is not easy to see 
one's self when he occupies the chief place in the Heart. 
The Word says : "If thine eye be evil, thy whole body shall 
be full of darkness. If therefore the light that is in thee 
be darkness, how great is that darkness !" This is the con- 
dition of the LI eart in Figure 2 : 

"A poor blind child I wander here, 
If haply I may feel Thee near: 
O, dark! dark! dark! I still must say, 
Amidst the blaze of gospel day." 

Another noticeable feature of this Heart is, the position 
occupied by the representative of the Holy Spirit — the 
Heavenly Dove — as well as that of the benevolent and boun- 
tiful grace of Christ in the form of an angel of mercy. 

The Heavenly Dove spreads abroad His wings with up- 
ward glance, but, we hope, not with upward flight : for, per- 
chance He goes, never to return. His final depar- 
ture will turn the darkness into eternal night. He has been 
wooing and knocking at the door in the damp, cold, and 
blustery night ; He cries : "Behold, I stand at the door and 
knock : if any man hear my voice, and open the door, I will 
come in to him, and sup with him, and he with me." The 
Holy Dove mounts upward, but gazes downward in tender- 
ness and complacent absolution ; He unfurls His tender in- 



THE HUMAN HEART ILLUSTRATED. 53 



fluences, and in tones sweeter than Hermes' notes ; He in- 
vites : "Return unto me, and I will return unto you" — Sweet 
Spirit ! 

The angel of mercy with his uplifted hand suggests some 
precious promises, if the soul will but utter prayers : "Thy 
prayers and thine alms are come up for memorial before 
God" : etc. 

This guardian angel fights for the soul unknown battles 
and often delivers it from the hands of its ghostly enemy 
and secret foes. Going before it, he removes unseen ob- 
stacles from its pathway ; stops the progress of barbed 
arrows discharged by infuriated enemies with destructive 
intent. What this guardian angel does for the Heart de- 
voted to the service of Christ, will be discussed in another 
chapter; but even for the Heart whose dark and dismal 
abode is the home of Satan and his seven vicious imps, this 
angel lingers and tenders his heavenly aid to bring it from 
darkness to the marvelous light of the truth — loving angel ! 

In concluding Chapter 11., it becomes necessary to review 
briefly the illustrations of Figure 2. 

Forming the natural condition of this Heart, in its state of 
depravity, we have as representatives of its grossest propen- 
sities, the figures of seven vicious animals — the Peacock, 
Goat, Swine, Toad, Tiger, Tortoise, and the Serpent. 
These represent, in their worst forms, Pride, Lewdness, 
Gluttony and Intemperance, Stupidity and Avarice, Anger, 
Sloth, and Enmity. Either of these propensities has in 
itself deadly and damning powers ; how much more when 
they, in combination, form a stern fortification against God, 
good, and its own eternal well-being? But even m this 
condition, notwithstanding its stern fortification ; a 
moment's heed, an anxious thought, an earnest cry to 
Heaven's King, courts a ray of light from the Heavenly 
Dove which drives the gloomy shadows of worse than mid- 



54 THE HUMAN HEART ILLUSTRATED. 



night darkness : if continued, will put to flight the army of 
the aliens. 

"Thou hidden God, for whom I groan, — 
Till Thou Thyself declare, 
God, inaccessible, unknown, — 
Kegard a sinner's prayer. 

A sinner welt'ring in his blood, 

Unpurged and unforgiven: 
Far distant from the living God, 

As far as hell from heaven. 

I would not to Thy foe submit; 

I hate the tyrant's chain; 
Send forth the pris'ner from the pit, 

JSTor let me cry in vain. 

Show me the blood that bought my peace, 

The cov'nant blood apply; 
And all my griefs at once shall cease, 

And all my sins shall die. ' ' 

PRAYER. 

Redeemer of mankind, lend a listening ear and turn a pitying glance; 
a glance of heavenly day to lighten the darkness of this benighted Heart 
of mine. God of unbounded mercy, send the Divine Spirit in Jesus' 
name through the tender compassion manifested in His five bleeding 
wounds. Look favorably and mercifully upon this Heart, this forlorn 
Heart, in its state of worse than midnight darkness; let the light of the 
uplifted cross shed its halo of reconciliation, and break the grasp of the 
power of darkness and set my spirit free to act in obedience to the moving 
of the Holy Spirit. Break the power of my ghostly enemy, and the force 
of his combined influences. 

Remove from my Heart Pride, Lewdness, Gluttony and Intemper- 
ance, Stupidity and Avarice, Anger, Sloth, and Enmity of every kind, 
and renew in me grace, through Thy Spirit, in Jesus' name and for His 
sake. Amen. 



THE HUMAN HEART ILLUSTRATED. 55 



CHAPTER III. 

THE DAWN OF THE SOUL. 

That God rules the universe, nature, with all of its ele- 
mentary and combined forces, bears testimony. For six 
thousand years men have been noting the regularity of the 
movements of the king of day, and how unfalteringly he has 
performed his daily task. How the moon, with her bor- 
rowed refulgence, as silvery queen, breaks the shadows by 
ruling the night. If they ever varied in regularity it was 
when the great captain of the hosts of the army of Israel, 
with drawn sword, pointed at those rolling orbs as they 
rotated in their orbits, said in the sight of Israel : "Sun, stand 
thou still upon Gibeon ; and thou, moon, in the valley of 
Ajalon." Yes, those revolving worlds speak of the govern- 
ing power of God — they gave evidence that this command 
was approved by heaven's king : for the elements show His 
handiwork. 

As the seasons roll around, the approaching springtide 
calls for the blades of grass, leaves of the trees, and buds of 
fragrant flowers with more than clockwork regularity, point 
to the guiding finger of the divine providence, they give evi- 
dence that not one thousandth part of the incontrovertible 
record of the invariable ruling hand of the eternal Creator 
has ever made itself visible, when the whys and wherefores 
were not thereunto connected. Yet, His faultless justice 
ordained freedom of the exercise of the will, for and against 
the advancement of His cause ; that He may be just when 



56 THE HUMAN HEART ILLUSTRATED. 



He judges, and be glorified when we are condemned. He, 
however, furnishes all reasonable aid to guide in the con- 
stant exercise of this free-will ; and offers this aid in various 
ways and under varied circumstances. One of the most 
susceptible aids, is, the Light — the light of truth. 

The Heart is, to some extent, the real door to other facul- 
ties ; and as we have already stated, it is the central office of 
communications : hence, the light of the soul must really be- 
gin in the Heart, conveyed thither by natural faculties 
created for that purpose. The chiming of our reasoning 
faculties being struck by the light of reason coming from 
the power of divine revelation, arouses the conception from 
its dormant condition. 

"Darkness is a semblance of evil," says a proverbial 
writer ; "and nature regardeth it with dread" ; and so it is, 
but worse ; it is evil itself : for it dissembles evils of the most 
hideous nature, and to mortal eyes prevents their real recog- 
nition — the recognition of them as they really are. 

If darkness prevent the recognition of evil in another, it 
does no less in itself, where every possible effort is made and 
every opportunity is sought at concealment or justification. 
This is the natural working of the Heart. Light, then, is 
the first essential requirement to enable it to recognize 
things as they are. 

Now, suppose you were placed in a dark room, where it 
was impossible to recognize anything ; you might be sitting 
by the most venomous beast or reptile, but for want of light 
of discernment you are comparatively at ease; how long 
would that ease continue, should a gleam of light reveal the 
true condition of things; even, your supposed danger. The 
beast or reptile might be really dead, but if seen, the peculiar 
condition of the supposed object of danger, would awaken 
immediate discomfort and fear. Think of the change of 
mind which would follow the gleam of light ! the desire to 
distance the apparent venomous apparition ! All of this 



Figure 3. 




AN AWAKENED HEART— THE DAWN OF THE SOUL. — PSALM 119:130. 



THE HUMAN HEART ILLUSTRATED. 57 



brought about by the perception being wrought upon by the 
sight of even apparent danger, revealed by rays of light. 
Light, you see, is indispensable to the recognition of facts — 
important or unimportant. The generating influence of 
light (spiritual), whether by feeling, seeing, or hearing, pro- 
duces the primary establishment of facts, simple or com- 
pound. The word conveyed by the Spirit is the real and 
most direct way of transmitting this light. Of it, the Psalm- 
ist says : "The entrance of thy word giveth light ; it giveth 
understanding to the simple." 

Figure 3 is the representation of a Heart awakened by the 
entrance of light — the light of divine truth. 



58 THE HUMAN HEART ILLUSTRATED. 



It is easy to notice the changed countenance overlooking 
this Heart. While it is not the brightest, doubtless, on ac- 
count of inevitable anxiety ; yet, the contrast between it and 
the previous Heart is wonderful. 

This Heart is not merely awakened to a sense of its dan- 
ger, but beholding its condition, by the light of truth, sues 
for pardon by the way of repentance toward God, through 
our Lord Jesus Christ. 

One of the many noticeable features of this Heart is, the 
changed position of the Heavenly Dove, from that of Figure 
2. In this Heart, the representative of the Spirit of God is 
at its right side, with spread wings and upward glance. 
This position — Figure 2 — is caused by His constant knock- 
ing and the Heart's rejection : He turns upward. 

In Figure 3 His wings are fully extended, and His head 
points directly to the star which marks the vital spot of the 
Heart — and the light of truth precedes Him. 

The light of the Adorable Spirit causes disquietude and a 
break from their position, among the inhabitants of the 
darkened Heart. Turns in the burning torches, or flakes of 
living fire, which before laid out and around the darkened 
and sinful Heart. 

These beams of blessed effulgence, like the rays of sun- 
shine, warm and enlighten the dungeon of this Heart. They 
warm its frozen affections and enlighten the dark under- 
standing, and this gives life and produces effectual opera- 
tion : for a Heart in its naturally dark condition is dead in 
trespasses and sin. 

We stated previously that the generating influence of 
light is brought about by the disturbance of emotional fac- 
ulties, caused by hearing, seeing, or feeling : in this case by 
seeing. Seeing is of two classes — natural and mental. 
The mind, in its way, possesses its eye, and sees as truly as 
the body. Sometimes natural visions create and are men- 
tally reproduced. That is to say, that which is seen by the 



THE HUMAN HEART ILLUSTRATED. 59 



natural eyes, makes its impression on the mind; and as 
occasion calls forth, may be brought in full view of the 
mind's eye in all its natural appearance, and is often clearly 
seen in all its original aspects. 

The angel of righteousness, on the right side of this 
Heart, presents to its mental view a skull and an uplifted 
sword, the sign of which is readily understood. 

The sword in the hand of the angel represents the instru- 
ment of death, and the skull, death itself ; the ever and con- 
stant terror of the human family, under any and all circum- 
stances. Some may differ, however, in the idea of, under 
any and all circumstances. 

If it were not true that death is a terror under any and all 
circumstances, the threat made by the Almighty to prevent 
Adam and Eve from eating the forbidden fruit, could not 
have been considered as a penalty severe enough, if His 
commands were disobeyed. It was this threat: "For in the 
day that thou eatest thereof thou shalt surely die." Persons 
think that death is no terror to the innocent. It was cer- 
tainly presented to Adam and Eve, in the time of their inno- 
cence, as a dangerous enemy; and that we may not evade the 
fact, Christ in His abiding innocence, shrank from death ; 
and in its clutches, cried : "My God, my God, why hath thou 
forsaken me" ; and in another place : "Father, if thou be will- 
ing, remove this cup [death] from me." 

Knowing that death, if anything, is likely to awaken the 
sense from slumber, as soon as the light glimmers, presents 
to view the emblems of death and destruction — the skull and 
the sword. 

This, when seen in the light of truth, brings to bear the 
preventing grace of God which does not merely deter the 
flagrant commission of sin, but pains the Heart to know its 
condition, induces it to forsake its ways and thus flee for 
refuge to the blood of the everlasting covenant. This, of 
course, disconcerts its previous condition — as seen in 
Figure 2. 



6o THE HUMAN HEART ILLUSTRATED. 



In Figure 3 these creatures are all faced about and making 
their nearest way to the surface of the Heart — to escape the 
light darting from the conscience. 

In this Heart, Figure 3, the old deceiver himself — the 
prince of darkness — pitchfork in both hands, has no time to 
show his previous independence. Previously, he stood 
hands akimbo ; now, he has no time for such presumptuous 
appearance ; he has all he can do to escape the generating 
light which on him acts so contrarily — dims his vision. 
From this Heart — provided the light continues — he must 
go. The light is there. His secured abode is besieged by a 
greater power : out, or destruction is but the ultimate. From 
his own lips we have the words : "Yea, all that a man hath 
will he give for his life" — he is doing accordingly. So he 
goes, not without a backward glance. Fie lingers; but in 
the light of truth he must go. 

The star once over his horned head, which marked the 
center of affection, has changed in size and appearance. 
Then it was small and dark ; now it is large and receiving 
light, reflects it. Satan no more darkens its benign influ- 
ences : he goes ! Go, deceiver — go ! and carry with thee 
thine own darkness. 

The peacock though under the appearance of a cloud 
upon which stands the angel, is fearfully struck with the 
darting rays of light. He, too, starts to escape the light of 
truth, goes from the center of the Heart to its surface; 
though like many of the most vicious of its tribe, gazes be- 
hind with an unwillingness to relinquish his former place 
and position — the pride of that Heart : but light drives him. 
It will drive evil of every kind. His tail has lost the power 
of its lofty spread and gaudy exhibition — it is closely folded. 
Its pride has fallen ; and until there is a check to this pride — 
the controlling power of all evil accumulations, and until it 
is brought to bear and subject to the influence of the light of 
truth, until it is shown up by the light of truth in its own 



THE HUMAN HEART ILLUSTRATED. 61 

phase of superciliousness, and made to shrink from the in- 
evitable of its own fostering creation — never can the influx 
of evil be stayed. The stream must be stayed before there 
can be a change of current or tide. 

While pride runs rife, operates, or exists in the Heart, 
other sins are in their home to stay. Pride is not merely a 
great cloud which darkens the vision, a great shield which 
wards off well-directed blows, but scorns to admit the advice 
of wisdom — though divine — for fear of the humility of yield- 
ing. Yielding being a check to pride, is persistently re- 
sisted, no matter how glaring the fallacy. Pride undis- 
turbed means sinning to death and lost to all eternity. 

In this Heart it is fortunately disturbed by the infusion of 
the light, and so its and its accompanying representatives 
make their way to the surface of the Heart, continuing to be 
enlightened the inner nature will rejoice, as says the wise 
man : "The light of the eyes rejoiceth the heart." 

To say that pride does not see itself, is to misrepresent 
it ; but it sees itself in the dark ; hence its defects can not 
reallv be discerned. Think of the unreasonable appear- 
ance pride makes on the streets and other places. You may 
know, assuredly, if it saw itself as others see it, in the noon- 
day glare, it would certainly forsake, forever, its pernicious 
ways. The indispensable necessity in this case, is, light. 
The light of reason, the light of facts as they are ; in a word, 
the light of truth. God's mirror placed before the eyes — 
the old looking-glass — the power of the word of divine truth 
which strikes to kill. The word in all its purity placed be- 
fore pride gives it an excellent view of itself — the word of 
truth. When this grubbing plowshare passed through the 
mind of Pilate, the Roman governor of Judea, he cried out : 
"What is truth?" Had he paid attention to the undying 
vibrations which in sweet symphonies resounding in time 
and eternity, he would have heard from the lips of the In- 
fallible, speaking of the eternal word : "Thy word is truth." 



62 THE HUMAN HEART ILLUSTRATED. 



We quote again : "The entrance of thy word giveth light ; it 
giveth understanding unto the simple." Spread thy balmy 
wings, divine light — go, supercilious pride. 

The Goat — representative of lewdness — is making his exit 
from this Heart; his place seems no longer congenial. He 
also is a despiser of light. 

Once this Heart was hampered with darkness and stupid- 
ity ; with lightness and frivolity; with the grossness of im- 
moral principles ; with connivance and self-will in defiance of 
terrible consequences ; with destructive propensities at the 
expense of whatever it may cost : but now, the light of truth 
has instituted a change incompatible with the nature of this 
lewd animal ; so now it discards the place it once loved — it 
must go. When a goat is driven against its will, it must 
be by force extraordinary. It must feel, at least, it is com- 
pletely overpowered. There is a great difference between 
it and pride, but in self-will, they are alike. As we describe 
in Figure 2, so it is. The goat knows no negative but "can 
not" — in going, it goes because it can not stay. 

Lewdness and its class are generally opposed to light, and 
no wonder; for their deeds are constantly and inevitably 
evil ; and evil and light are irreconcilable enemies. "Dark- 
ness is a semblance of evil." 

In Figure 2, his goatship occupies his position — head in- 
ward — and looks at ease and perfectly composed ; but in 
Figure 3, the situation is changed ; so he has cause to change 
his position with the reluctance only attributable to a goat. 
He is trying to escape the invigorating power of penetrating 
light. He heads outward and makes every possible effort 
to rid himself of such an untoward situation. 

Once he revelled in the hilarity of its shadowy bowers and 
hostility to reason and right ; in its obscurity and perversion 
to justice and judgment ; in its mysterious connivance at glar- 
ing wrong at the expense of right and righteousness ; in its 
accordant taste for grossest sensuality, though in its forfeit- 



THE HUMAN HEART ILLUSTRATED. 63 



ure nothing of consequence remained: but now the light 
comes breaking through his gloomy dwelling, and he seeks 
a more congenial place. If not better (and that is doubt- 
ful) a place more in accordance with his state and taste. He 
takes his leave — departs ! 

His stubbornness and perseverence to carry out his al- 
ways illegal determination, no matter at whose expense, has 
met a sudden check ; immediate obstruction and overpower- 
ing repulsion. The obstinate and invidious nature must 
be perfectly overcome by power irresistible ; and the wise 
and gracious Giver furnishes no less. He who followed the 
subsidence of the pealing thunder and trembling earth- 
quake with a still small voice, and thereby calmed the 
prophet's fear of dire consequences, so met the special re- 
quirement to the glory of His wisdom; knew what would 
put the stubborn nature represented by the goat, to flight ; 
and did it. He sent His searching and revealing light, 
darting into the Heart like a stream of liquid fire ; the en- 
emy of truth and righteousness feeling its irresistible power, 
deserts his place and flees for refuge. All that belongs to 
thee, be with thee, Goat! 

Even the Swine which once enjoyed the slum of fertile 
ill, now seeks a more suitable place. It represents gluttony 
and intemperance, and as said the great aspostle to the 
church at Thessalonica : "They that be drunken are drunken 
in the night" ; hence, like the category of evil consequences, 
darkness is the fertile soil of evil productions ; a producer 
of evil consequences ; an invigorator of the appetite for evil 
enjoyment; a concealer of hideous practices. When the 
light enters it is uninviting to evil-doers, hence, they scatter. 

It is said the swine is noted for keenness of ^vision. A 
story is current in the isles of the sea that the swine sees 
the wind. This is said, probably, because when the wind 
blows strongly, the swine squeals. If it sees the wind, it 
can not help seeing light when it springs up in darkness. 



6 4 



THE HUMAN HEART ILLUSTRATED. 



This animal, with pricked ears and lively motion, such as 
may be noticed when it is surprised, having been caught in 
a place it had no right to be and is being punished, is mak- 
ing its escape with all possible speed. 

It is natural for a Heart like the one illustrated by Figure 
2 to pay no attention to the regulation of taste and appetite ; 
at least, in a great many things. It rarely realizes when 
pleasant enjoyment is being changed into a fearful chain of 
vicious nature; is slow to recognize, especially in self, the 
garb from the individual : that sowing is preparing harvest 
for the reaper. That the nature of the seed sown will be 
readily recognized in the reaping time. That time is an 
insignificant branch of eternity, and will lose its identity in 
eternal duration. That as the tree falls so it lies. That 
without a radical change in time, eternity will reproduce the 
seed sown in time — reproduce them in folds. That the en- 
emy's advantage in keeping a Heart under the slavish chains 
of his influence — like the slaveholder — is to keep it in igno- 
rance of its real condition — ignorance is the power of dark- 
ness. 

In Figure 3, the midnight shade of Egyptian darkness 
(such as may be. noticed in Figure 1) is broken by the rays 
of divine light, which enlighten the conscience; .and the 
holy angel presenting death and destruction brings the 
Heart from its death-like slumber to a sense of its imminent 
danger. As darkness evokes darkness, so light entices 
light. 

Seen by a glimmer, raises the curious feeling and the anx- 
iety to behold in the gleam. The glimmer of light this 
Heart obtained gives it a casual view of itself, and creates a 
desire for a better view ; so it seems to cry : "Nearer, my 
God, to Thee"; for greater light, "nearer to Thee." Seen in 
the dawn, this anxious soul cries out : "Light ! greater light, 
dear Lord, from Thee." 

The swinish propensities are not merely unwilling, but 



THE HUMAN HEART ILLUSTRATED. 65 



utterably unable to abide the light of day — the light of rea- 
son, the light of truth, the light of consciousness ; so/ as it 
dawns and continues to increase in brightness its represent- 
ative departs. The face-about of this animal — the mother 
of indecent habits — means a reformation of the propensities 
incident to its nature. There will be no more hanker- 
ing after uncleanness and intemperance; no more gorging 
and wallowing in the mire of indiscretion ; no more enjoying 
of the effervescence of putridity to satiate the gluttonous ap- 
petite of vicious nature ; no more indiscriminate consumma- 
tion of libidinous desires to satisfy inordinate concupiscence. 

When the nature governing these propensities is subdued 
their departure is realized as sensibly as when light suc- 
ceeds darkness. 

By the departure of the swine the Heart is relieved of a 
very dangerous burden, though, in reality it is no better ; it 
has a better chance to rid itself of other nefarious occupants. 
Go for thy life, swine ; the light is behind thee ! 

Our next consideration is the departing Toad — the ugly, 
warty, and dirty toad-frog, who once stood directly under 
the cloven-footed prince of darkness, with a seeming con- 
sciousness of "Forever here my rest shall be." This seems 
to be its conclusion because it was in a benighted heart. 
But a change has been wrought. The cross has lent its be- 
nignant gleam, and its wooing power has tilted this ocean of 
darkness, and the waves of truth spread their awakening in- 
fluences ; and through these refulgent beams, which in their 
radiating force, like the rays of the morning sun, have driven 
before them the midnight gloom. 

As the toad loves the dampness of mud and mire, he finds 
himself in an incongenial situation ; for the emitted rays of 
light issue heat also. These which would prove blessings 
to other creatures, as they absorb mists and moistures, in 
these they carry discomfort to the horrid home of this ugly 
h. h.— 5 



66 THE HUMAN HEART ILLUSTRATED. 



animal. When this is spiritualized, the disagreement is 
more conspicuous. 

Light is the chief of all disinfectants. It is a revealer of 
hidden mysteries : it is death to darkness. So powerful are 
its rectifying and controlling influences that its sudden ap- 
pearance disturbs the deepest slumber, and scatters the germ 
of thoughts of the sweetest vision. 

Surely the power of the intellect must be blunted or stupe- 
fied to give ease to conscience which holds in its grasp the 
scales of judgment, justice, and equity; and yet with con- 
tentment enjoys avarice — ill-gotten gain. 

Nothing will facilitate better the endurance of an ill of 
any kind, even excruciating pain, than the want of a knowl- 
edge of its existence. On this account patients who suffer 
severe pains are generally put under the influence of mor- 
phia. An individual asleep may be racked with pains, but 
sleep depriving him of the knowledge thereof, relieves him 
of the suffering. Contrariwise, a person dreaming of suf- 
fering, actually suffers. Thus persons awake from dreams 
of suffering often feel the effect afterwards. In both cases, 
the effects from real truths are reversed for want of light to 
recognize facts. It was not true that the sleeping man suf- 
fered; having dreamed it, he actually imposed upon him- 
self suffering. It was true the sleeping man had terrible 
pains but did not know it; — he did not suffer. Many per- 
sons who might have lived, strange to say, died because they 
thought they could not live — they gave up to their belief, 
and died on its account. All these things come from a need 
of light to make plain the dictum of truth — facts as they 
really are. 

The light of truth, therefore, is an irreconcilable foe to 
evil of every kind ; and is so regarded. At its entrance 
every false suggestion must depart — facts appear as they 
are. Light comes, and the toad, like its companions, makes 
its way from its former dwelling. 



THE HUMAN HEART ILLUSTRATED. 67 



Truth, wherever revealed, carries with it the light of rea- 
son, and is capable of awaking the sleeping conscience. It 
is in the power of individuals, however, to bar the doors, 
fasten the windows, and chink the crevices of the receptacle 
of the light of truth ; and thus in the obscurity of its con- 
fines, any and all the evils of which the heart is a nest, may 
dwell securely. As long as the light is kept out, they, like 
the night-owl, see but too clearly to revel in their obscure 
precincts. In darkness they pride themselves in their 
lewdness, intemperance, and excess in avarice. The lat- 
ter, the toad in its stupidity represents. But when that 
darkness is pierced by the darting light of truth, like a can- 
non-ball falling in the camp of the enemy, causes each to 
seek some other, if not better, place. So, there goes his 
toadship. He is making his way from the place he once oc- 
cupied with pride. He finds it no place for him. Go, 
Toad, and never return. 

Following the unclean and stupid toad, the representative 
of avarice, is the Tiger, the fierce representative of anger. 
Anger takes up its chief dwelling in the tropical clime of pas- 
sion, as the tiger selects the warmer parts of Asia and the 
tropics in which to roam. 

We remarked previously that the tiger is nothing less 
than a tiger from its birth to its death, under any and all cir- 
cumstances ; and the same may truly be said of anger or 
passion. Anger bears the divine curse : "In their anger, 
they slew a man ; and in their self-will they digged down a 
wall. Cursed be their anger for it was fierce; and their 
wrath for it was cruel." In the condemnation of anger, it 
is expressed in another passage of Scripture : "Be not hasty 
in thy spirit to be angry : for anger resteth in the bosom of 
fools." This must be true, for God says it through the 
spirit of inspiration ; and very striking, it misses but few — 
very few ! Anger in its fierceness spares not itself. Many 
there are, man and beasts, in time of anger, administer 



68 THE HUMAN HEART ILLUSTRATED. 



to self the stroke of death. Job said : "He teareth himself 
in his anger: shall the earth be forsaken for thee?" 

The peculiar feature of anger is, it invariably darkens the 
vision, and so obscures every other faculty. Even in its 
own contortions, writhing, it refuses to see itself in the most 
convenient looking-glass. It differs widely from pride. 
Pride delights to view itself in the mirror of conscious exul- 
tation ; but anger with its ugly visage shuns the view of it- 
self. Anger is an infirmity — an unfortunate infirmity : It 
is both infirm and deformed. 

Looking at the pictures of murderers and confirmed evil- 
doers, it is easy to discover the want of regularity in the 
natural features of the countenance — the symmetry of the 
physiognomy. There is a woful want of that peaceful open- 
ness of gentle disposition which has been displaced by the 
deep and hidden mysterious something known only to the 
searching gaze of the adept. By studying characters, one 
may behold that tigerish disposition impressed in its own 
hieroglyphics : "I am as I am, a tiger by nature or practice 
or both." 

Fierce as this daring monster is, he seeks a hiding place 
where he may securely commit his atrocious acts. He 
lurks in secret places, and prowls under the shades of dark- 
ness. He is a fierce tiger, yet like the doers of evil, he is at 
home in the dark. He loves darkness rather than 
light, for in his own intuitive conception he perceives his 
deeds are evil ; and as is the case of all classes of evil-doers, 
know his practical traits, works to the disadvantage of 
others and expecting similar returns, seeks the cover of 
darkness. In his rapacious nature he feels that he is 
against all, whom he dare meet in combat, and therefore ex- 
pects to reap his sowing. He prefers darkness in which to 
commit his deeds as then it is not so easy to behold him in 
the commission of his nefarious deeds. 

There is much consternation to the inhabitants of the once 



THE HUMAN HEART ILLUSTRATED. 6g 



darkened Heart, when at the knocking- and wooing of the 
once rejected Spirit the door of the benighted sprang open, 
and the light of the cross darted into its darkest recesses, 
and thus enabled the Heart to take a practical view of it- 
self ; and especially of its imminent danger. This light re- 
vealed its state and condition and the future consequences. 
It so startled this Heart of its conscious condition that this 
fierce monster, representative of anger, like his companions, 
broke from his lurking place — his former dwelling — and 
seeks another abiding place. He has discovered without 
the least doubt that an enlightened Heart is no place for his 
dwelling. From this fact we are very strikingly admon- 
ished than anger will not dwell in an enlightened Heart — it 
may cross it, but will not dwell there. The dwelling of 
anger is an evidence of the darkness of the Heart. 

These illustrations may easily be recognized in a person 
truly converted from sin ; and especially one who was a sub- 
ject of undue temper. When struck by the light of truth, 
when its burning rays permeate the nethermost recluse of 
the soul, when the power of truth is twenty to the score, and 
the light makes its revelation twelve to the dozen : the lion 
and the lamb lie down together, and a little child leads the 
once vicious tiger. Of these facts we will speak more freely 
in a future chapter. 

If the tiger remain in this Heart, of necessity, he must 
part with his ferocious nature (which as we said he never will 
submit) therefore, he prefers to abandon his hiding-place. 
Seeing the movement of his companions, he follows suit. 
He goes ! and as long as the Spirit warms that Heart and 
keeps in it the shining light of truth, he can never return. 

The Tortoise, the object of our next illustration, being 
also afflicted by the sudden and uncongenial change, crawls 
from his nestling, on his way in search of a place better 
suited to his peculiar dispositon. 

There is a slowness said to be the foundation of surety and 



7o v THE HUMAN HEART ILLUSTRATED. 



security; but sloth is several steps backward, and has no af- 
finity to sureness. Sloth is a dangerous slowness, and in- 
variably places the individual in its own way or in the way 
of others, and not infrequently in the way of destructive ele- 
ments. Sloth is not ordinary slowness, but degrees be- 
yond. It is like the seeing of the blind of which we so 
often hear — "I have not seen you for several weeks," says 
the blind man at hearing the voice of a friend ; yet, he might 
have been blind for a score of years. "I see you, boy ; I see 
you !" — and yet he is totally blind. This slowness, better 
known as sloth, is of the nature of the seeing of the blind. 
It merely thinks (of its security) when in reality the reverse 
is the fact. 

Take the hearing as an example. Go to the house of 
God, and there listen to the divine word in all its power, 
wisdom, and solemnity. Listen to its wonderful instruc- 
tions, gracious warnings, and terrible threatenings. Hear 
its self-sustaining facts, reasonable deductions, and touching 
appeals. Give attention to its offered mercies, tender en- 
treaties, and final conclusion, if the offer be refused. In 
solemn and unmistakeable tones the warning goes forth: 
"These shall go away into everlasting punishment : but the 
righteous into life eternal." Notwithstanding the declara- 
tion gives the strongest evidence of divine utterance, un- 
saved men and women listen without the least emotion, and 
occasionally their listlessness is mixed with merriment or 
trifling. In such cases you can but contrast the slowness 
of hearing with the blind man "I have not seen you for sev- 
eral weeks." The poet touched this case in the following 
lines : 

"Kocks can rend; the earth can quake; 
The seas can roar; the mountains shake: 
Of feeling all things show some sign, 
But this unfeeling heart of mine. 



THE HUMAN HEART ILLUSTRATED. 71 



To hear the sorrows Thou hast felt, 
O Lord, an adamant would melt: 
But I can read each moving line, 
And nothing moves this heart of mine. 

Thy judgments too, which devils fear, 
Amazing thought unmoved I hear; 
Goodness and wrath in vain combine, 
To stir this stupid heart of mine. " 

This is the nature of the slowness of hearing which the 
sloth represents. There is a stir of emotion at seeing cer- 
tain things, as there is of hearing of terrible calamities ; but, 
alas ! it is that of fear of consequences, but not of the cause 
producing the effect. A moment's dread of the product, 
but not of the producer; of the rod, but not of the hand 
which holds and guides its terrible strokes. 

Another example of this sloth may be observed by seeing 
as well as hearing. Emotions are not always of the same 
nature. They differ as does the sound of each string of a 
stringed instrument : the smallest, and generally the short- 
est, subjects to the most rapid vibrations, gives the shrillest 
sounds — dies quickest ; but the heavy bass sounds in deeper 
tones and lasts longer. 

The beholding of sudden destruction, especially when life 
is connected (for a man will give all that he has for his life) 
unavoidably creates emotion. There stands a lofty spire — 
three hundred feet high. Men are working near its top. 
Without warning the scaffold gives away. See! the men 
are coming from its terrible height, striking rails and re- 
bounding. Their remains rent in pieces are scattered 
hither and thither ! Excitement rages ! Various are the 
thoughts of beholders, and especially those who descended 
the dangerous place just before the scaffold fell. All are 
crowded with emotions and sorrow. The escaped rejoice 
because of their escape, and sorrow because of the unfortu- 
nate. They rejoice because they were not among the dead, 
unprepared ; they are sorry for the dead who met their fate 



72 THE HUMAN HEART ILLUSTRATED. 



at a moment when they least thought. Soon these emo- 
tions subside, the thoughts wear away, and the horrible 
catastrophe passes into the happenings. The persons who 
escaped this dreadful event soon throw off the thoughts of 
this terrible scene, and become as frolicsome as though they 
were without concern for their souls' interests. That awful 
scene did not help the soul's condition, but to the reverse, 
seemed only to stir it that it might rock it to sleep, that it 
may rest more securely under greater danger and fiercer 
condemnation. This is one of the fruits of slowness of see- 
ing, hearing, or feeling — this is the spirit of sloth repre- 
sented by the Tortoise. 

There may be emotions, and stirring emotions, without the 
light of truth and clear perception. Nothing will drive' 
these deadly sins from their lurking places but light — the 
light of truth. 

There are other truths beside the word of God, as there 
are other books aside from the Bible ; but as the Bible is 
particularly the Book, so the word of God is peculiarly the 
truth. "Thy word is truth;" and when conscientiously re- 
ceived, sheds the light of knowledge on infallible facts. 

Light is not in the truth, or it (truth) could be seen wher- 
ever it might be; and we know truth is not always seen. 
Neither is light of the truth, or it (truth) would always be 
self-revealed. The light of the eye is from natural sources, 
but the light of the soul is of the Holy Spirit. It is the 
work of the Holy Spirit to pour light into the darkened 
heart, but this can be done only when the door of the soul 
is opened. Entrance must be given to the eye, the ear, and 
the sense of discernment of the soul. This being done, the 
Holy Spirit imparts the light of discernment and this makes 
the soul the most uncomfortable in beholding its dreadful 
situation; hence, when it discerns its contents in all its loath- 
someness and repulsiveness it groans, being burdened ; and 
seeking to know more assuredly its condition loathes itself. 



THE HUMAN HEART ILLUSTRATED. 73 



Awakened as from a deathly sleep it sues for help, and thus 
sloth, represented by the Tortoise, leaves with his vicious 
companions. He goes because he is forced to depart. As 
light and darkness can not dwell together, neither can sloth 
and activity of soul remain housed in the same soul — they 
can not dwell together because they can not agree ; and 
Amos inquires: "Can two walk together, except they be 
agreed?" The stronger invariably conquers, and here light 
bears the sacred insignia of King Emanuel : sin and Satan 
seek other lurking places: so there goes the crawling Tor- 
toise. Be — with you, Tortoise ; we would not mean it if 
we said, God be with you. 

The last of the seven vile creatures representing the seven 
or complete number of atrocious sins of the human Heart, 
is the much hated serpent. He, too, has found it utterly 
impossible to longer remain an inhabitant of this Heart, 
whose door having been opened, receives a supply of light, 
and the gracious kindling of the divine fire is undergoing a 
radical change ; too radically changed to entertain the repre- 
sentatives of the powers of darkness. Serpent, as he is, and 
subtile and crafty as he would be, he meets his check in the 
light of truth. His chief object is to confound or make the 
truth obscure, and darkness is the instrument with which he 
accomplishes this object. 

Sometimes he presents his misleading principles in the 
form of a question — not decided, doubtful, or containing 
contingency. His confusing and deceiving interrogatories 
must be cautiously watched. Listen — "Hath God said, Ye 
shall not eat of every tree of the garden"? "Ye shall not 
surely die." "Your eyes shall be opened and ye shall be as 
gods, knowing good and evil." "If thou be the Son of 
God, command that these stones be made bread." These 
are like the Grecian oracles, or the conjuror's diagnoses or 
peculiar revelation : a vestige of truth (just sufficient to mis- 
lead), much doubt, and more falsification with an abundance 



74 THE HUMAN HEART ILLUSTRATED. 



of ambiguity so combined to be a kind of Gordian knot, ap- 
pearing without commencement or ending — quietly ask- 
ing to solve. 

To unravel these complicated intricacies, when truth, 
doubt, and falsifications are compounded in proportion to 
suit the occasion, requires the light of keenest discernment. 
This light can be obtained from no other source than the 
Adorable Spirit. It is He who lightens all darkness, scat- 
ters the fogs of unbelief and the mists of ignorance : fur- 
nishes us the looking-glass by which we can see our true 
selves. See ourselves not merely as others see us, but as 
we are beheld by God himself. 

In revealing to us ourselves — which we do not know as 
we think we do — He shows as our real condition, not as we 
are thought to be, but as we appear in the light of divine 
revelation. He presents to our visage the gospel looking- 
glass in all its clearness; and looking, we behold hateful 
pride, persistent lewdness, gluttonous intemperance, stupid 
avarice, fierce anger, careless sloth, and bitter emnity. To 
behold them in the light of the gospel of truth shed by the 
Holy Spirit, suddenly flashed, generally creates the craving 
of a more distinct view. The glimpse of an apparent 
spectre in a partially dark room, to a clear mind, coerces the 
chance of a clearer view: throws open the door for better 
survey. 

It is true, the longer the heart remains the abode of these 
terrible sins, and so under the power and influence of Satan, 
the weaker becomes self-control, and the stronger the en- 
emy's grasp. This natural consequence may be noticed in 
the walks of life. It is easier to stop swearing after a few 
oaths, than it is to stop after scores of years. It is easier to 
stop telling falsehood, if the effort to stop is made soon after 
commencement, than it is after becoming an adept. It is 
easier to stop smoking, as soon as one has been made sick 
by the first indulgence, than to stop after practice has be- 



THE HUMAN HEART ILLUSTRATED. 75 



come a habit It is easier to stop the use of strong drink, 
after drinking a few glasses, than it is to stop, being a 
habitual drunkard. 

These things are so ; so it is when Satan has been allowed 
to use his power to control the will, as in all other cases ; 
practice makes perfect. The constant use of the hammer 
strengthens the arm of the blacksmith; the using of the 
mind to think rightly, strengthens the mind to think rightly : 
so using the power to control strengthens the power to con- 
trol. When the key has been delivered to Satan so long, 
it becomes his apparent property, and he uses it as such. 
He closes the door against all enticing or besieging powers ; 
against light and truth, and especially against the former; 
knowing that where there is no light truth is useless — 
powerless. Satan's object is to keep the heart in utter 
darkness, and he does it to perfection if he is allowed to do 

: for with all his power he must accord with the will of 
the individual. Knowing this, he makes every effort to 
control the will, and too often succeeds. Though Christ 
was and is God He could not even heal a -man against his 
will ; hence, he said : "Wilt thou be made whole?" 

Satan is far from having unlimited sway over the human 
will, only so far as the power is yielded to him. Though in 
many cases they have that appearance, because he offers 
such stubborn resistance in surrendering the power he has 
had in controlling the will. 

Knowing that his control depends upon his success in per- 
suading, and to persuade he must deceive; he can see no 
better chance to deceive than in darkening the comprehen- 
sion. Being the king of darkness, he wraps the heart in 
horrible gloom, and through coercion and deception controls 
the will. He closes and bars the door against the appear- 
ance of light, and in this barricaded fort stations his imps, 
under his immediate direction to hold securely their posi- 
tion by diverting- the attention from every vestige of truth, 



76 THE HUMAN HEART ILLUSTRATED. 



and by obstructing every ray of light, which when success- 
ful, makes the usurper master of the situation. 

Under his regime — as in Figure 2 — he meets no obstruc- 
tion, save the occasional rapping and wooing of the Holy 
Spirit, which his control enables him, by the acquiescence of 
the heart, to subdue — to drown or stifle. The very counte- 
nance of that heart bears testimony that Satan is king, and 
his hosts in their usurped places make them their home. 

But another die is cast. The things which were are not. 
The Spirit in His upward glance has changed His position 
from left to right, and at the occurrence of any circumstance 
which conveys a remarkably striking truth to this heart, 
stirs the emotion, the Spirit shifts His upward to a down- 
ward glance, and taking advantage of the stirred emotion 
which awakens the faculties to the truth demonstrated, scat- 
ters sparks of His divine light to the discomfort and utter 
confusion of the inhabitants of this heart. 

Various are the causes of such emotions. Sometimes it 
occurs from the sudden death of a friend, acquaintance, or 
relative: for we see the angel — Figure 3 — presents to. the 
eye of this heart, death in the form of a ghastly skull, and 
the cause, an uplifted sword. This represents truth demon- 
strated, but could have no effect on a darkened heart. The 
opportunity, therefore, is to present them while the emotion 
is stirred by the demonstration made from the exhibition by 
the ray of light. 

Running thoughts of sad events often occasion an up- 
ward glance which causes an aperture of the heart, and this 
gives the advantage to the Adorable Spirit to scatter rays 
of His divine light into the heart ; and catching a glimpse of 
itself it often opens to see if the glimpse is real or imaginary. 
The opportunity is utilized by the divine Spirit who in- 
creases the force of His seraphic fire. This breaking into 
the stronghold of sin and Satan's power, creates confusion, 
puts the host to flight, so that even Satan, the oldest and 



THE HUMAN HEART ILLUSTRATED. 77 

bitterest enemy, is forced to follow the example of his com- 
panions, though greatly against his subtle design, goes with 
a reluctance noticeable from the throwing back of his head 
even after part of his body is out ; but go he must : "For thy 
light is come, and the glory of the Lord is risen upon thee." 
. At the opening of the door of the heart, ten thousand ar- 
rows of the Almighty escape their quiver in the essence of 
divine light, dart the enemies. Yes, every ray quivers with 
barbed instruments forged for the king's enemies. When 
they struck the serpent they brought to him the pains of the 
original malediction : "Thou are cursed above all cattle, and 
above every beast of the field, upon they belly thou shalt 
go"; and so he goes from this heart, but not without a lin- 
gering gaze : he looks back, unworthy creature, loath to re- 
linquish the place he meanly occupied; but he must go, no 
matter how much against his will. Light and darkness can 
not occupy the same place. He would linger to gaze, but 
the light sets the heart in tune, though lowly, it warbles be- 
tween sighs and groans: 

Whom man forsakes Thou wilt not leave, 

Ready the outcasts to receive; 

Yes, all my simpleness I own, 

And all my faults to Thee are known 

Ah! wherefore did I ever doubt? 

Thou wilt in nowise cast me out; 

A helpless soul that comes to Thee, 

With only sin and misery. 

Lord, I am sick — my sickness cure; 

I am in want— enrich the poor; 

Under Thy mighty hand I lie, 

Lift me now, not by and by. 

Lord, I am blind, O, give me sight; 

Lord, I am weak — I ask for might: 

A helper of the helpless be, 

And let me find my all in Thee. 



78 THE HUMAN HEART ILLUSTRATED. 



Hearing this, the serpent throws his head forward and 
with haste leaves even the boundary line. 

IT PRAYS. 

God of gods, Elijah's stay, O hear and pity my condition. I would be 
thine 3 gracious Redeemer, cleanse and purify my heart. Light of light 
eternal life, Thou alone can give grace to help in time. of need; I need 
Thee, Saviour of all mankind, I need Thee, gracious Spirit, to build up the 
broken places of my weakened will; to bind up the wounds which sin 
has made and to mollify the raging of all sinful desires. Have pity upon 
me, Jesus of Nazareth, the sinners' friend — the world's Redeemer. Grant 
me perfect peace, and henceforth enable me to resist all temptations; to 
resist evil thought or action of every kind. Set up Thy throne in this 
unworthy heart of mine and never from it more depart, but lead me unto 
everlasting life; I will bless and praise Thy name forever. — Amen. 



THE HUMAN HEART ILLUSTRATED. 79 



CHAPTER IV. 

A CONTRITE HEART. 

Contrition is sincere humility, brought about by a sense 
of sin and its guilt, and the consequent displeasure of God 
on their account. 

In this condition, the proud and self-willed heart is truly 
humbled, and willingly and gladly submits to unconditional 
obedience to God who is willing to become reconciled 
through the blood of the evelasting covenant. God knows 
the proud heart afar off, but "The sacrifices of God are a 
broken spirit : a broken and a contrite heart, O God, thou 
wilt not despise" — sang the Psalmist. Yes, more than this : 
"The Lord is nigh unto them that are of a broken heart; 
and saveth such as be of a contrite spirit." A great prophet 
said : "For thus saith the high and lofty One that inhabiteth 
eternity, whose name is Holy; I dwell in the high and holy 
place, with him also that is of a contrite and humble spirit, 
to revive the spirit of the humble, and to revive the heart of 
the contrite ones." 

None but one who feels himself a sinner can be contrite, 
hence the Saviour came into the world to save those who 
feel that they are sinners. 

There was a time when we thought, as do others, that 
sorrow for sin was an indispensable necessity to conversion. 
This idea is held by a very large number of not merely per- 
sons, but theologians. The idea advanced is that Paul 
said, "Godly sorrow worketh repentance to salvation 
not to be repented of." The expression is correct ; but one 



8o THE HUMAN HEART ILLUSTRATED. 



word in the sentence shows that it is not indispensably 
necessary to salvation. That word is "Worketh." 

If the ungodly feels the weight of his sins and becomes 
sorry for them, if his sorrow be of a godly sort, it will un- 
doubtedly lead to salvation. But Paul did not mean to say 
by any means that sorrow is the indispensable prerequisite 
to salvation. 

We preached a sermon when we were a young minister of 
the gospel on repentance ; and as far as we can remember, 
we had nine points to complete true repentance. The Lord 
pardon us for such fallacy. 

As to true repentance there is no stereotyped prescription, 
except: "Believe on the Lord Jesus Christ and thou shalt 
be saved." 

We deem it a very necessary thing to set forth the worth 
and excellence of sorrow for sin — Scripturally termed : 
"Godly sorrow" ; yet it ought to be shown that this is not 
indispensably necessary to salvation. What the apostle 
really expressed and intended to convey is, that when a per- 
son is sorry for sin, after a godly sort, continuing, it will ter- 
minate in the salvation of his soul. It was not his intention, 
neither is it true, that no one will receive pardon for his sins 
unless he be sorry for his sins. We repeat, continued godly 
sorrow will terminate in sound conversion; therefore it 
ought to be cherished ; but that it is not indispensable to sal- 
vation we desire to impress. 

If it be true that no sin will be forgiven unless we be sorry 
therefor, this would be a bar to forgiveness for sins igno- 
rantly committed; and all sin must be forgiven or pun- 
ished ; and as sin is an abstract quality the person commit- 
ting it must be punished or forgiven. If forgiveness is im- 
possible without sorrow, there can be no forgiveness for sins 
ignorantly committed ; for no individual can really and truly 
be sorry without being conscious of some flagrant viola- 
tion. We state again — we desire it to be understood — that 



THE HUMAN HEART ILLUSTRATED. 81 



godly sorrow leads to repentance ; but sorrow for sin is not 
the only way to be rid of sin. In fact, that is not the way 
to be rid of sin, but leads to the direct way — it leads to see 
its hatefulness ; its destructive nature : hence, to forsake sin. 

But, there is a more direct way — a shorter way. Sin is 
bound to us by the hold we have on it, and it is not possible 
to let go that hold unless we obtain help — help which is 
mighty. We must take hold of the stronger and so be rid 
of its power. When one clings to Jesus with all his might, 
as an offending child clings to an individual to escape the 
whip, the bonds of sin are bound to break loose. We can 
not forsake sin when it has once taken its abode in our 
hearts without an immediate substitute; but we can substi- 
tute it when it is our will to do so. 

Any man, woman, or child — in full comprehension — can 
will to be Christ's without giving notice to the enemy ; and 
sorrow for sin is a kind of giving notice to the enemy that 
we are about to change our condition. 

We are not certain that Zaccheus was sorry for his sins 
when Jesus said to him: "Zaccheus, make haste, and come 
down, for to-day I must abide at thy house." The next 
verse says, "And he made haste, and came down, and re- 
ceived him joyfully." Now, to us, to receive Jesus joyfully 
— rejoicing — means conversion; and Zaccheus was a great 
sinner, no doubt. We are not certain that Matthew was 
sorry for his sins — he was a receiver of custom — when Jesus 
said unto him, "Follow me." Of all the apostles we have 
no record of any who gave evidence of sorrow for sin, lead- 
ing to conversion, but Paul himself. Peter was sorry for 
sin, as we all are or ought to be when we offend Christ after 
we become His disciples. 

Godly sorrow is an excellent thing, but sometimes people 
offer it as satisfaction for their sins. ' While we were pastor 
of a church at Beaufort, N. C, we knew a person who said 
h. h. — 6 



82 THE HUMAN HEART ILLUSTRATED. 



she had been seeking Christ sorrowing for thirty years, an- 
other for twenty-five years, another for twenty-one years, 
another for sixteen years, and yet another for ten years and 
so on. Now these persons were seeking Christ sorrowing 
until they felt satisfied that their sorrow was acceptable to 
God. We were never made more sensible that godly sor- 
row is not repentance than at that time. To be the means of 
bringing those persons to Christ, we were compelled to use 
the unvarnished truth — Romans 10: 9, 10 — "That if thou 
shalt confess with thy mouth the Lord Jesus, and shalt be- 
lieve in thine heart that God hath raised him from the dead, 
thou shalt be saved. For with the heart man believeth unto 
righteousness ; and with the mouth confession is made unto 
salvation." This plain and positive Scripture brought them 
to see that their salvation depended on believing in Christ, 
and confessing their belief. Thus godly sorrow leads to 
salvation, like the baptism of water — neither is indispen- 
sable. Jesus said : "Verily, verily, I say unto thee, Except 
a man be born of water and of the Spirit, he can not enter 
the kingdom of God" ; yet we perceive that the thief was 
saved on the cross without the baptism of water, for while he 
hung by the side of Jesus, He promised him the happiness 
of heaven. This is true, and yet it is necessary that persons 
should be baptized — no person ought to attempt to go into 
His presence without baptism, because Christ commands it 
— but it is not indispensable. 

Now we come to treat of a contrite heart, and while we 
have stated that sorrow is not an indispensable necessity to 
salvation, we join the apostle in declaring: "Godly sorrow 
worketh repentance to salvation not to be repented of." 

Here we present a contrite and enlightened heart : 



Figure 4. 




A BK OK EN AND CONTRITE HEART.—] 



-PSALM 51:17. 



THE HUMAN HEART ILLUSTRATED. 83 



Figure 4 represents a heart enlightened through the oper- 
ation of sincere contrition. As in Figure 3, it realized its 
true condition, humbly sued for mercy, it found grace to 
help in time of need. Its contrition, as in all cases of the 
kind, comes from a realization of its condition from the re- 
vealed will of God as seen by the light of the Holy Spirit. 

Now and then even the spirit of the worldly minded, 
through some adverse circumstance, becomes weary and 
feels its need — its real need : need of rest. For rest every 
wearied individual hankers, and the tossing of the waves of 
life produces weariness. 

As the spirit labors amid the surging waves and foaming 
billows, sailing on the ocean of existence, sometimes against 
rolling waves and contrary winds from day to day, es- 
pecially as the seasons change, and there is no sight of har- 
bor or land; the wearied spirit flags — it groans for want of 
rest, being burdened. 

Again, on other occasions winds abaft, the bark with 
winged sails glides on the motionless bosom of the deep 
like the phantom ship ; only instead of, "Silence on the air," 
there huzza and merry-making, and the gently dancing 
waves produced by the movement of the ship play around its 
prow, and no one treads her deck; "Not a seaman on the 
mast ; no hand to guide her helm" ! But suddenly a change 
occurs. The sleeping winds awake and in fury attack the 
gently gliding bark whose dreamy seamen had ceased to- 
watch for contingencies ; and raging, every yard and spar 
uttering doleful cries of fierce alarm, while lashing waves 
with scattered sprays bring the dreamers to a realization of 
the true condition and circumstances ; and in the darkness, 
natural to such occasion, cast a drifting anchor and wish 
for the day. They wish for day that light may come to 
bring some pleasant rest at night. They have no hiding- 
place, if worse should come, save in the "may-bes." They 
shudder when they are compelled to face the fact. They 



84 THE HUMAN HEART ILLUSTRATED. 



are weary, but- to whom shall they flee for refuge? Their 
striking need they can not deny, so in a moment of extreme 
depression, cry out : 

"Rest for my soul I long to find;" 

and the needed opportunity having occurred, the gospel 
peals the Saviour's tender invitation: "Come unto me, all 
ye that labour and are heavy laden, anl I will give you rest." 

Figure 4 represents, as we have indicated, the condition of 
a contrite heart of a person who, having passed through 
other stages in humble contrition, answers the gospel invi- 
tation and yields to the Spirit's wooings. The counte- 
nance bears with marked pleasantness the assurance that the 
peace of God which passes understanding abides in the soul. 
The Holy Spirit in the form of a peaceful dove has again 
changed His position from that of Figure 3, where over the 
left side of the heart He pours a stream of celestial light into 
the previously dark abode of wicked spirits to their utter 
confusion. Now He has descended into the center of this 
heart and expands His wings — the Holy Dove — and now in 
the place which Satan once occupied, He settles Himself sur- 
rounded by His divine halo, to the discomfiture of all evil in- 
fluences. 

This blessing the contrite heart receives not merely in 
answer to his own prayer, but that of the loving Saviour 
who promised : "I will pray the Father, and he shall give 
you another comforter, that he may abide with you forever; 
Even the Spirit of truth; whom the world can not receive, 
because it seeth him not, neither knoweth him : but ye know 
him ; for he dwelleth with you, and shall be in you." Here 
the Spirit answers to the rhythm of the impressive lyric : 

"Expand thy wings, Celestial Dove; 
Brood o'er our nature's night; 
On our disorder'd spirits move, 
And let there now be light. 



THE HUMAN HEART ILLUSTRATED. 85 



God, through Himself, we then shall know, 

If thou within us shine; 
And sound, with all thy saints helow, 

The depths of love divine." 

Over the right of this heart, where once stood the angel 
with a skull and an uplifted sword — death and its instru- 
ment — the angel now sits with an uplifted cross in his left 
hand, and in his right hand a tablet bearing the inscription : 
"Come unto me and I will give you rest." This is, indeed, 
what the soul long needed. 

"Rest for my soul I long to find- 
Saviour of all, if mine thou art, 
(Jive me thy meek and lowly mind, 
And stamp thine image on my heart. " 

The angel lifting up the cross and bearing the tablet con- 
taining this remarkable inscription — "Come unto me and 
I will give you rest,'' is the well-known figure of the work 
of the true gospel minister, as represented in the Apocalyp- 
tic vision (Rev. 22: 16) "I Jesus have sent mine angel 
to testify unto you these things in the churches, I am 
the root and the offspring of David, and the bright and 
morning star." This light is of the Spirit, produced by the 
word. The word is an indispensable essential, for without 
faith it is impossible to please God, and faith comes by hear- 
ing the word, as the apostle puts it: "Whosoever shall call 
upon the name of the Lord shall be saved. How then shall 
they call on him in whom they have not believed? and how 
shall they believe in him of whom they have not heard? and 
how shall they hear without a preacher? * * * So then 
faith cometh by hearing, and hearing by the word of God." 

The offered mercies of God being accepted, the counte- 
nance or expression of the face in brightness and loveliness, 
bears witness to the truth; hence, the lovely countenance of 
the newborn child of God. The sight of the eye imme- 
diately over the heart (which may be seen under the neck) 
is keener to see, to weigh, measure, and divide. 



86 THE HUMAN HEART ILLUSTRATED. 



Speaking of the beautiful appearance of the countenance, 
during the many years of our ministry the one thing that 
lay at our heart above others has been a desire and labor for 
the conversion of sinners, and thousands have been the con- 
verts under our ministration. We have been very observ- 
ing in this glorious work, and one of the most striking 
things in the conversion of souls is the appearance of the 
countenance of a newborn babe of Christ. The visage of 
no person is more admirable than that of the newly-born 
child of God. It may truly be said that the countenance 
is a true index of the heart. It is from the countenance 
that detectives discover murderers and other criminals. If 
at any time the countenance bears a resemblance to its 
Creator, as it did in" the days of its innocence, it is when it 
is born anew in Christ. Every aspect changes — every fac- 
ulty is remodelled. Pure oxygen is to the nostril as sweet 
perfume ; the vibrating vocal cords of the feathery songster 
give pleasure to the ear as would the birds of paradise ; a 
drink of cold water awakens pleasure to the taste as a 
draught from the perennial springs ; so sensitive is the feel- 
ing of touch that he shrinks to press his finger to the injury 
of an insect. To see good and evil, and to discern the one 
from the other, though they be ever so carefully com- 
pounded (for the chief victory of the enemy is his subtle 
ability to compound truth, doubt, and false as the occasion 
may require) is a gift of the newborn soul. By the inward 
eye he discerns when coming in contact with different ele- 
ments — the false from the doubtful, and doubt from truth : 
so doing, he escapes destructive doses. The keenness of 
the inward eye is for this and similar purposes. When is 
presented to him the Gordian knot the keenness of his dis- 
cernment enables him to loose, or like Alexander, to sever 
it with the sword — the sword of the Spirit, which is the word 
of God. 

The eye of this heart is not so conspicuous as those of 



THE HUMAN HEART ILLUSTRATED. 87 



other hearts, but the sight is keener by folds. It is like the 
eagle's eyes, which are said to be so keen they can clearly 
discern at the greatest distance the running of the smallest 
animal, and so obstruct the escape of its prey. "The eye 
of an eagle," is proverbial. This is also a gift to the truly 
contrite heart. The light of the Spirit imparts peculiarly 
keen sight, and when consistently utilized, keeps the tempter 
at bay, and the heart under special care and in Almighty's 
hand. Then it is truly safe, for from His hand no one can 
pluck. 

The star under the eye of this heart presents a different 
appearance from that of others. In that of the servant of 
sin, it is entirely darkened. In the dawn of the soul it is 
partially so — it shows light only on the upper part, while 
the lower part is affected by the gloom which gives it the 
appearance of the dawn of the morning. It is struggling 
for noonday light. It is not yet in full sight of the Sun of 
righteousness, from which it may receive burning rays to 
lighten its darkness. 

In that of the contrite heart, though it seems somewhat 
smaller, it is aglow in peculiar distinction; and why not? 
Under the Sun of righteousness whose direct guidance 
floods it with a bountiful supply of the living stream of glow- 
ing refulgence. 

Its brightness, we said, is reflected from the sun, as is the 
case of planets in their respective systems. This star shin- 
ing in the soul, enables the individual to know his where- 
abouts — to rightly navigate his way on the ocean of exist- 
ence; and though this is a figure, and therefore can only 
be pereceived, like the earth's equator, it is of no less impor- 
tance than that imaginary line to travelers — this star is a 
^ guide to travelers to the bar of God. Yes, it is like Polaris 
— the north star — which guides travelers, even sailors over 
the trackless waves of the deep. 

This star is seen by faith — it is under the eye of faith. It 



88 THE HUMAN HEART ILLUSTRATED. 



is a realization of a special divine presence in the essence of 
God's grace shining in the soul. It is ready to join in the 
chorus of praise and thanksgiving to Jehovah's name, and 
to do as did the morning stars which "Sang together" — 
while the sons of God "Shouted for Joy." 

This star must faithfully be kept in view, or a certain 
knowledge of the individual's whereabouts can not readily 
be obtained. This it is which brings about in the Christian 
life the "Think" and "Trust" — are you a Christian? "I 
think so"; "I trust so." When the sight of the star of the 
soul is lost, then comes the doubt of the real condition of the 
individual. He is a wanderer from the faith, and this is 
termed "backsliding" — a wanderer is a backslider. He is 
not positive of his real condition. He has lost sight of the 
soul's morning star. 

This will occur of itself, occur as a consequence, when the 
favor of God is lost or doubtful. This will occur through 
neglect or indulgence. Neglect of duty, prayer, attending 
on the ministry of the word, the Lord's Supper, praising and 
giving thanks for benefits received, allowing one's self to 
fall into apathy and coldness, and the like; indulging in 
sinful tempers — games of cards, idle and unprofitable con- 
versation, speaking unkindly of others unnecessarily, har- 
boring unkind feelings which sometimes grow to hate, etc. 
Under such influences the star graves dim and finally sinks 
from view. Then and there is required self-examination, 
earnest prayer and seeking, and letting go the object which 
darkens the horizon. 

It is the view of this star — the clear revelation of God to 
man — which gives the countenance that pleasing glow and 
peaceful consolation. One can read from that lovely ex- 
pression: "Peace with God and all mankind." This is the 
true condition of the heart represented by Figure 4. 

The light of this heart and the manner of its distribution 
is another noticeable feature or consideration. The light is 



THE HUMAN HEART ILLUSTRATED. 89 



marked by flaming torches scattered equally through the 
entire heart. They enable it to discern the feature of every 
approaching object, and to discover its aim and object. 

It might readily be noticed that in Figure 3, the flakes or 
torches of light are sparsely scattered according to number 
— they are few. The contrary is true of Figure 4 — they 
are many and therefore are profusely scattered over the en- 
tire heart; hence, the light is, as a natural consequence, 
greatly increased. The greater the light, the better the 
discernment. There are a great many stumblers for want 
of light, and a great deal of darkness for want of seeking 
light. Sin committed for want of light may not always be 
chargeable, but being in darkness for want of seeking light 
is a sin that is always chargeable. 

It is true in this as in other cases : "Half loaf is better 
than no loaf at all" — but causes and effects are never re- 
moved from the mind of Diety. A small amount of 
light will enable one to discover objects, but not very small 
things which in multiplied numbers amount to large things; 
and, too, in their individuality are easily overlooked for want 
of brightness of light to discern. Small print can not be 
read in partial darkness; small moths destroy the most 
costly garment with greater ease than the most ferocious 
mastiff. A mountain may be seen in the shades of night, 
but it requires brilliant light to discover grains of sand — yet 
mountains are formed of grains of sand. Hence, the 
brighter the light, the easier it is to discover small things of 
which the large are formed: and cruel moths may be seen 
and their destructive work prevented: when once done, no 
matter how it has been accomplished, whether the destruc- 
tion has been by an elephant or by a worm; it is done. A 
dead man is dead whether from heart disease or pain from 
his finger. If a garment is destroyed, it is destroyed; 
whether by a mastiff or a moth. If a soul be lost, it will be 
lost; whether by little sins or big sins — by no light or want 



90 THE HUMAN HEART ILLUSTRATED. 



of more light — the end is accomplished, that is all; and this 
is one of the enemy's forts — "Enough!" You know enough! 
time enough! done enough! right enough — light enough! 
Enough for him, but not for the soul's interest. It may not 
be enough to satisfy divine justice which often waits in 
patience — it might not be sufficient to meet the demands of 
the most lenient side of mercy. Enough ! No ! not until the 
fullest measure is completely packed; the grandest victory 
well accomplished, and that not of ourselves, but in and by 
Christ. This is only truthfully realized in the perfect peace 
of awakened consciousness, and in the steady and well- 
poised steps treading the chilly waters of the mystic Jor- 
dan — in the throes of death, when Jesus Himself makes the 
announcement: "It is enough! come up higher." 

Of the pleasantness of light, the wise Solomon said: 
"Truly the light is sweet, and a pleasant thing it is for the 
eyes to behold the sun"; and of the fullness of this light, 
Paul said: "At midday, O king, I saw in the way a light 
from heaven, above the brightness of the sun"; and David 
prayed: "O send out thy light and thy truth: let them lead 
me ; let them bring me unto thy holy hill, and to thy taber- 
nacles." 

The light — the burning torch of the power of divine 
truth — has completely driven from their lurking places the 
representatives of the seven or complete number of deadly 
sins. Even the slothful tortoise has succeeded in clearing 
the boundary line of the heart, and still he goes. 

The proud peacock has made his exit in haste, with the 
closed feathers of his tail, and looks back in utter amaze- 
ment as though he questioned the fact : "Have I had to 
leave my home?" Yes, verily, proud bird — the less must 
give place to the greater. The light is come, and in this 
heart the glory of the Lord has been revealed. 

This proud bird never expected to be driven from what he 
supposed to be his abiding place; but, alas! he is routed, and 



THE HUMAN HEART ILLUSTRATED. 91 



thereby lost the air of his conceit. He is out of the pride 
of his life — he closes and folds the mark of his pride in a 
visible condescension. His pride has fallen, and "Pride 
goeth before destruction, and an haughty spirit before a 
fall." If this be true, this contrite heart has escaped its 
fall. No wonder the pleasantness of the countenance. 

There are parts of our nature which persons frequently 
inquire, why were they made any part of the whole, when 
they contained the root of so much bitterness? It must 
be remembered that qualities which are indispensable in 
carrying out certain principles may be twisted in other direc- 
tions to accomplish, if not quite, almost the reverse ; and 
such are connected with our free agency. 

It must be understood that pride does not always imply 
arrogance, but sometimes, behavior according to a sense of 
worth ; abhorrence of what is beneath one's position— un- 
worthy of his place ; self-respect ; self-esteem ; elevation of 
character, and the like. Just think of this quality being 
wanted ! what would be the result? Yet it might be asked 
why persons are allowed to exercise it to their detriment. 
This calls in question the exercise of free will, which is the 
groundwork of virtue, and which is indispensable to the hap- 
piness of intelligent beings who must first prove their moral 
worth. In questioning the consistency of this, we may also 
question the utility of the production of aconite, known to 
be a terrible poison; and may just as well ask why the Cre- 
ator made the tasteless, colorless, odorless nitrogen, which, 
when breathed alone, destroys life, because it can not sus- 
tain it. But we may ask another question: are these things 
without special use? 

It is evident these things are made because life, to some 
extent, depends upon them ; and when rightly used in proper 
proportion add to the vigor of life and health. Is this not 
a proper reason for their creation? Similar is the reason 
for the existence of pride. It is poisonous when used out 



92 THE HUMAN HEART ILLUSTRATED. 



of reason and contrary to its created purposes, which 
though too often is the case, can not do away with its in- 
dispensable necessity. Therefore in this, as in all other 
cases, the greater contains the less. Pride is in the world ; 
it is here of necessity — it must be used circumspectly. 

Pride is like a mighty ship on the ocean of existence, 
and liable to the storms of life ; it has a helm, which when 
used aright, turns it "Whithersoever the governor 
hsteth." 

Pride is not essentially hurtful, yet so it becomes, as its 
intended use is diverted or misapplied. Is it not an essen- 
tial benefit when it presents the claim of good behavior and 
demands a place for moral worth? Can that be lightly 
spoken of which abhors that which degrades the higher 
aspiration and tends to lower the head which God created 
upright? Will a man spurn the spirit of self-respect, self- 
esteem which thirsts after an elevation of character and all 
that is therewith connected? 

This is pride — but not peacock pride. The arrogance 
which corrupts the nature and hurts the essence of the vir- 
tue there is in charity, is to be abhorred. The pride which 
looks at its own features with only pleasure, though dis- 
pleasing, and prizes them alone for their exclusive beauty, 
and discovers in all excellence the 1, Mine, and Me possesses 
only the selfish aspect, and is not merely damaging but de- 
structive — it leads to eternal destruction. The eye which is 
open to every natural and unnatural circumstance, watches 
the condition of the heart with more than ordinary interest ; 
and as the Adorable Spirit sheds his light on that lurid 
dwelling, the Spirit of grace utters its voice to the supercil- 
ious peacock : "Out of my way, deceiver of my soul" ; and 
having received his complete clearance — yes, his prompt 
discharge ; he is compelled to go : so he goes. 

An observable feature of this evil may be noticed from 
the fact that its representative invariably and persistently 



THE HUMAN HEART ILLUSTRATED. 93 



attempts to linger and look behind, even when the hope ot 
remaining is completely removed. Behold the supercilious 
bird of this as well as of previous figures, even though the 
toad and tortoise seem fleeing for life, it (the peacock) gazes 
behind with an earnestness which is expressive of returning 
at the slightest opportunity — though fleeing for life. 

Every individual has some besetting sin — if not one thing, 
another, and this often becomes a weakness of the soul ; and 
that peculiar weakness ought to be watched lest it give 
place to others. 

After the heat of conversion has somewhat subsided, this 
peculiar weakness or besetting sin makes strenuous efforts 
to regain its former position ; and unless special care is 
taken, succeeds. Chief among besetting sins is pride. 
This makes its appearance in different ways and under dif- 
ferent circumstances. 

Sometimes pride makes its appearance in the form of deep 
humility. A college once conferred upon a minister the 
degree of Doctor of Divinity ; to show his extreme humility 
he published in different papers his refusal of the honor. 
To our mind this was false humility. You generally find 
less humility whence you. hear mostly: "I am your most 
humble servant." Then, the same weakness may appear in 
different forms. For instance, a person who is given to 
ungovernable temper, at conversion may manifest the dis- 
position of extreme warmth, and thus give evidence of the 
radical change. The disposition to anger is so completely 
changed that there seems to be no trace thereof, save as it 
may manifest itself in zeal ; it is necessary, however, to watch 
the crouching lion. 

This manifest disposition causes many persons to decide 
that the worst sinners make the best Christians, when they 
are changed ; but closer consideration reveals the fact that 
there may be a change of anger to zeal; and that this is not 
without danger — the danger of reversion — of similar revo- 



94 THE HUMAN HEART ILLUSTRATED. 



lution. This strongly represents the necessity of the 
Saviour's great command "Watch" : What I say unto you, 
I say unto all, Watch." 

Take the character of the Apostle Peter as a convincing 
evidence of this generalization. "Then Simon Peter having 
a sword drew it, and smote the High Priest's servant, and 
cut off his right ear. The servant's name was Malchus. 
Then said Jesus unto Peter, Put up thy sword in the 
sheath." "After awhile came unto him they that stood by, 
and said to Peter, Surely thou art also one of them ; for thy 
speech betrayeth thee. Then began he to curse and to 
swear, saying, I know not the man." 

Peter was a man of passionate nature, and when he 
thought using the sword was necessary, he was not afraid to 
use it though it cost his life. This was done under the in- 
spiration of zeal, but when that zeal was cooled down, he 
used passion in another way, went to the other extreme: 
"Curse and swear" to what he really knew to be false. We 
all need to watch. 

From this incident we perceive that Peter before his con- 
version cursed and swore, and in the coolness of his zeal, 
returned to it with all the ease of a sinner. This is a case 
of temper, as it is sometimes called — it is the overcoming 
power of anger; and if in anger this is so plainly mani- 
fested, pride, an essential part of man's make-up, if not so 
clearly manifested, is as much, if not more a lurking reality. 

Pride is an essential quality when in its operation it is for 
elevation. Knowing its advantage, it hides itself under the 
shadow of supposed necessity, pursues its way in its course 
of retrogression with more wonderful success than either of 
those terrible evils. 

One of the successful games of pride is to commence its 
work with essentials — consistent pride — then, precision in 
essentials — everything must be said or done according to 
rule and at certain times ; it proceeds to strenuous precision 



THE HUMAN HEART ILLUSTRATED. 95 



and so incorporates non-essentials ; yet to the person they do 
not so appear: finally, if not checked, they resume their 
former and often most extreme position. It may begin 
with a rule for everything. A rule for the use of each of the 
five senses, for moving, speaking, acting, and finally for 
limiting and governing others according to your own stand- 
ard of perfection, which notwithstanding their imperfections, 
you are not willing to make the slightest allowance, because 
you can not see in others nor in their views the perfection 
discovered in yourself. This brings you to be a critic of 
almost everything which does not come to your own stand- 
ard, and at last, finding yourself the Ne plus ultra — the only 
source of perfection — fail not to see imperfection even in the 
works of creation and divine revelation. All fail to come to 
the standard of the proud critic. 

These are some of the works of the pride of the human 
heart, represented by the peacock. Pride which goes out 
when the grace of God goes in ; pride which lingers and 
looks behind watching its chance to return, and find- 
ing a chance will return and reign with greater power than 
ever. Watch the peacock ! he never goes willingly ; neither 
will he stay willingly. He goes only by tremendous force; 
he goes marking his former place with his look ; he goes to 
return if chance there be ; he goes and will return unless a 
barred door and constant vigilance be kept. 

To accomplish its condign work, pride assumes so many 
phases. It takes liberal parts in so many things, and hides 
itself under such flimsy veils. Pride will assume to be gra- 
cious, merciful, kind and benevolent — these are only quali- 
ties of goodness. Pride gives to the needy, that it may be 
seen or known to be liberal or benevolent ; that it may see 
itself held up to the gaze of all who pass by ; that its work 
may be glorified and immortalized and emblazoned on the 
annals of earthly existence. Pride may bind up the wounds 
of the stripped and wounded for the name of a good Samar- 



96 THE HUMAN HEART ILLUSTRATED. 



itan — a sympathizing healer when there is no God in it ; it 
may forgive a large debt, not because the Lord so com- 
mands, nor the urgent demands of the case, but to be con- 
sidered generous. Not because the debt is due by the poor 
and needy — a widow or orphan — no ; but rather when it is 
due by some rich concern or institution — the debt, though 
much, is all '"forgiven! What is it? to earn a name. 
Pride enters God's holy temple, and there separates the 
rich from the poor, the learned from the unlearned, the 
noble from the ignoble, the master from the servant, the 
light from the dark (we call them, white from the black) 
which things God regards with disdain ; for He looks at the 
heart and not on conditions : He regards "The low estate of 
his handmaiden." 

Pride enters the pews in the presence of God and sits to 
criticize — approves or disapproves — even the message from 
God. Yes, pride enters the sacred enclosure — the pulpit — 
and trusting in itself, assays to do wonderful things for self- 
gratification and glorification ; but now he goes, looking 
back : lock and bar against him ; but "Watch." 

The ram or he-goat — the representative of the second of 
these deadly evils — is on the run; it is well to keep him 
running, for his head is hard and very hard indeed — both 
in heeding and in butting. He runs in gamboling and 
frolics and to accomplish his general aim of evil design; 
otherwise he never runs unless compelled to do so, and that 
at a great risk — the risk of his life. He now runs, because 
he is compelled to do so ; he must be forced to keep on his 
journey. He is a stubborn animal. 

This penitent, or contrite heart, has had its liberal parts of 
bitterness after seasons of apparent sweetness : the bitter 
sometimes turns the very memory of the sweet into bitter- 
ness. This heart has been in bondage of the meanest kind, 
under the terrible yoke of the merciless enemy of God, man, 
and good. Having discovered its condition through the 



THE HUMAN HEART ILLUSTRATED. 97 



Spirit shed upon the revealed truth, sued for peace — the 
peace of God which passes all understanding. Throwing 
open its door gave entrance to the divine Spirit to make its 
center His abode. The Spirit, having brooded over its 
nature's night, and into its darkest corners shed its light, re- 
vealed the presence, and compelled the going of these 
vicious imps. The divine Spirit sets sacred fire to their 
tracks ; so the goat — with his companions — though noted for 
stupidity in many things, feels compelled to double his 
speed. 

It must not be forgotten that the goat represents lewd- 
ness, one of the meanest vices in existence : the goat himself 
being one of the meanest creatures living. 

We have spoken of the stubbornness of this animal in 
previous chapters, but to be acquainted with his traits of 
character will cause one to feel it is hardly possible to say 
too much of the evils of this vicious brute. Though in the 
representation of his going from these hearts he does not 
look behind like the peacock, it is notbecause it is foreign to 
his nature so to do ; but to the contrary — as we instanced in 
a previous chapter of our witnessing the goat being thrown 
from a boat, overboard, swam ashore and turned back, 
looked at the boat and uttered a lamentable cry — because his 
running, being forced for the time being, takes up all his 
attention. We have no doubt as soon as he discovers his 
freedom from immediate danger, he will not merely look 
back, but make strenuous efforts to return. It is his 
natural disposition to linger as long as possible, and if com- 
pelled to go — as is the case of Figures 3 and 4 — he will make 
an effort to return at the least possible opportunity. A goat 
is one of the creatures which never learns by the severest 
chastisement. We said his head was hard both in heeding 
and in butting — he does not run to avoid the difficulties of 
the severest troubles of the past, notwithstanding however 
h. h. — 7 



98 THE HUMAN HEART ILLUSTRATED. 

severe the suffering might have been — he will try today as 
yesterday, never mind what may be the consequence: that 
is his nature. A goat puts his head through a fence to 
eat some tasteless or bitter leaves, is caught by his horns, 
and suffers intensely ; he will repeat the same thing as soon, 
if not sooner, than he is free from pains on the same ac- 
„ count. It seems all for which he cares is to do what he 
feels you do not want him to do. 

Lewdness is not a subject which can be as gracefully dis- 
cussed as some others, yet it is more cancerous in its work- 
ings than almost any other evil. It is a pitfall into which 
once having fallen, you are likely to remain — once 
descended, you may claim the "goner's" cap — in many in- 
stances irretrievably gone ! 

Libidinism, dissoluteness, lustfulness, wantonness, licen- 
tiousness, etc., are other names for lewdness ; and by them 
the meanness and lowness of this curse may be conceived ; 
and from which any reasonable mind turns in disgust. 

No person wishing to bring up modest boys or girls 
ought to keep a lot of goats around him. It is well to con- 
sider this view without requiring further explanation. To 
keep these animals your children will miss certain ines- 
timable qualities which will affect their morals in the future. 
The goat inspires lewd habits, they being a part of his nature 
— from the lewd proceeds lewdness. Very few evils cause 
more sorrowing and suffering than lewdness ; to our mind 
it has only one rival — intemperance : like the stubborn goat, 
it is not easy to force lewdness to go. 

In Figure 4 the goat seems to disown the character of 
stupidity, unless persons will confess their inferiority to him, 
at least in the trait of staying where they are not wanted. 
Being forced to, he leaves in double-quick time the place 
which refuses him comfort or welcome ; while there are those 
who linger and loiter where they receive no comfort; but 
contrariwise, disgrace, abuse, and unmentioned maltreat- 



THE HUMAN HEART ILLUSTRATED. 99 



ment. This is true of the life of lewdness. God and the 
lewd only know what such creatures must endure, and it 
is wonderful how little the Christian world does to relieve 
them. We condemn without special efforts to relieve. 
Some are ready to bring to the Master, as judge, an individ- 
ual and exclaim, ''Master, she was taken in the very act." 
This is to condemn, but what to relieve? In many cases, 
if the person guilty of such charges, were to apply to them 
for relief from their terrible situation — for work for instance 
to enable them to sustain themselves, they would unfeelingly 
be turned away. 

Lewdness and profligacy are brave and brazen, and like 
the goat they are hard to go ; but he finding it impossible to 
stay can do no otherwise — so he goes leaping. 

Lewd habits are variously contrasted, such as — heredi- 
tary, careless attention, poor instruction, questionable com- 
pany, bad reading, strict attention to unseeming sights, un- 
chaste conversation, associating with careless persons be- 
fore proper habits are formed, and the like. There are but 
few even hereditary evils, if taken at the proper time — for 
there is always an opportune time — which can not be healed. 
It is often said, "What is in the marrow can not be out of the 
bones." This saying is true in almost every particular, 
though often misapplied. When a disease is in the marrow, 
it is not an easy thing to extract it from the bone; but many 
moral weaknesses, if taken in hand at the proper time, 
would prove far-fetched when applied to the marrow in the 
bones. 

A great deal is said in relation to hereditary diseases and 
ailments, but our belief is not very strong on that point. 
We do not believe that if our father and mother were con- 
sumptive as a natural consequence they would transmit the 
disease to us. We rather believe — with all deference to 
physicians and scientists — that the transmission would be 
weakness and susceptibility of the lungs. From this con- 



ioo THE HUMAN HEART ILLUSTRATED. 



dition if we be careless and contract colds without caring 
for them at the proper time, the susceptibility of our lungs 
would as a consequence produce consumption. As a gen- 
eral thing men must do their part to be producers — the 
fathers killed the prophets and the children builded the sep- 
ulchres. 

When the sons of the prophets said to Elisha: "O, thou 
man of God, there is death in the pot" ; the prophet com- 
manded to cast in meal : "And there was no harm in the 
pot." It is often the case that there is a need of meal to 
change the taste and effect of bitter gourds. 

There can be no doubt, in the condition of our nature, evil 
is easier bosomed than good ; but that does not say that good 
can not be ingrafted. It is sad to state, nevertheless true, 
if the friends of good and right were as anxious to establish 
their principles by practical efforts as the enemies are to es- 
tablish evil and wrong — the former having the God of Jacob 
for their helper — it would not be long ere righteousness 
covered the earth. Take the rum-seller for instance. He 
will take the youngsters and issue to them free drinks — 
drinks at his expense; thus making them drunkards with the 
hope of gaining their patronage in the future. We will not 
say that there are no Christians that will do similarly, we 
believe there are, but so few are willing to sow seeds trust- 
ing to the future, especially when the future seems distant. 

Many physical evils, if sought out in their early stages 
when it is possible to divert the consequence, might easily 
be overcome ; but once seated, the best medical skill fight- 
ing to the bitter end, proves a failure. And they are not 
more important than moral ailments. Physical ailments 
can only kill the body, but moral ailments kill soul and body 
at the same blow, and rob both of the society of the good 
here and hereafter. If moral ailments are more dangerous 
than physical, does it not seem unreasonable that so much 
greater effort should be put forth for the recovery of the 



THE HUMAN HEART ILLUSTRATED. 101 



physical than the moral or spiritual. There are many chil- 
dren come from diseased parents, and for this reason the 
parents or guardians watch with care and earnestness what 
is supposed to be the inclination of the children. Colds 
are attended to and broken up when merely a cold, because it 
is known that colds lead to consumption, and that the father 
or mother or some near relative suffered and died from that 
disease. If the cause can be diverted, the disease never 
appears, though the weakness might have been inherited — 
no congenial soil for seed and there will be no rooting and 
springing up. We have to but try and prove this gener- 
alization. If it be discovered that the seed is there — a care- 
ful person with abundance of common sense can discover it 
— remove all congenial soil, and let the stony place alone 
appear; and for water, feed it with the scorching rays of 
summer's noonday sun — die it will ; die it must ! and as m 
nature's garden, so in the physical, and the same is positively 
true in the moral world. Sow your seeds ever so carefully, 
and in the absence of congenial soil they die. The best 
mare will cease to be fruitful in succeeding generations if 
you corrupt her product and make thereof a mule — a want of 
congeniality will call a halt to propagation. All things, but 
special creation, are subject to growth, yet congenial ele- 
ments are the real cause of growth. 

As an evidence of this fact, take a firm nature, wrap it 
in what is supposed to be bond of affection; 'Jien unfold and 
show it was duped — the soil was not congenial — and rarely 
that soul ever loves again. Congenial objects cause 
growth : put fuel to fire and there will doubtless be a burn- 
ing. 

To what is called hereditary evils turn your attention at 
the proper time, give them your care with proper attention, 
select attendance, company, reading, sights, conversation 
with constant and wholesome precepts and example; proper 
habits being formed, the evil or inclination will be 



io2 THE HUMAN HEART ILLUSTRATED. 



found uprooted. The failure of this attention leaves 
the strong man to hold the fort, and his seven 
imps are scattered over its domain, and the nature is con- 
torted to meet their demands : it is not an easy thing to drive 
from their situation (enclosed by stubborn will) his Satanic 
majesty with his imps. But when the opportunity offers 
itself, the Adorable Spirit scatters His holy fire amidst the 
vicious crowd and so confuses them that even the stubborn 
goat leaps in his efforts to escape. 

This is the work of the Heavenly Dove — Adorable Spirit! 
— to give sight to the blind, hearing to the deaf, strength to 
the weak, to cleanse the leper and cast out unclean spirits, 
and to give life and light to the dead. 

There are those who having lost respect for the lewd and 
debauched, set them aside forever; and at sight or hearing 
of their names, no matter what might have been the change, 
give the sigh of scorn, even if the goat in them has taken 
his departure, and the Spirit of God occupies the place. So 
doing, they scorn the Adorable Spirit, not thinking that the 
place He dwells is good enough for angels or men. Often 
not realizing that in scorning the place of His dwelling, they 
offer reproach to the occupant. O, how often this is done! 
Sometimes it is done thoughtlessly, and at other times it is 
done thoughtfully and recklessly. 

Persons who are always ready to scorn are not the exem- 
plary moral nor truly godly, but rather the pretenders. It 
is often thought an easy way for a pretender to screen him- 
self is in the shadow of another. The guilty holds guilty ones 
in abhorrence. The innocent has no need of pretension, 
but he is merciful, like his Father who is in heaven is mer- 
ciful. 

Was there ever a more earnest and persistent crowd than 
that mentioned by St. John which brought, probably dragged 
a weeping woman to Jesus saying: "Master, this woman was 
taken in adultery, in the very act. Now Moses in the law 



THE HUMAN HEART ILLUSTRATED. 103 



commanded us, that such should be stoned : but what sayest 
thou?" Never was there a more guilty crowd than that 
which brought the accusation against the woman, as the 
sequence showed. "Jesus stooped down, and with his fin- 
ger wrote on the ground, as though he heard them not. So 
when they continued asking him, he said unto them, He 
that is without sin among you, let him first cast a stone at 
her. And again he stooped down, and wrote on the 
ground. And they which heard it, being convicted by their 
own consciences went out one by one, beginning at the eld- 
est, even unto the last: and Jesus was left alone, and the 
woman standing in the midst. When Jesus had lifted up 
himself, and saw none but the woman, he said unto her, 
Woman, where are those thine accusers? hath no man con- 
demned thee? She said, No man, Lord. And Jesus said 
unto her, Neither do I condemn thee : go, and sin no more." 

The Holy Scripture has not revealed to us what it was 
that Jesus wrote, therefore, all which may be said is mere 
conjecture. Dr. Talmage in his "From Manger to 
Throne," in his diagnosis conjectured that the words writ- 
ten by Jesus were "Hypocrisy" and "Forgiveness." That 
does not seem to us sufficient to drive away such a crowd 
of evil-doers intent upon merciless vengeance upon a crim- 
inal. The thing which seems to us more reasonable when 
He said: "He that is without sin among you, let him first 
cast a stone at her" ; He then wrote in the dust the name of 
her persecutor with time and place of the committing of 
similar crime — "Beladen-beredach committed adultery near 
Kidron, 15th Abib" — and he beholding his accusation, and 
conscious of the fact departed in haste; and so Jesus con- 
tinued His work till there was none to cast a stone. So 
when He said unto her: "Woman, where are thine accusers? 
hath no man condemned thee? She said, No man, Lord. 
And Jesus said unto her, Neither do I condemn thee: go, 
and sin no more." 



io4 THE HUMAN HEART ILLUSTRATED. 



This action of the Master ought to be a great lesson to 
the human family. It ought to create sympathy for the 
erring instead of condemnation. Sin ought invariably to 
be condemned, and the sinner ought to be shown the evil 
of his ways ; but the Christ-like will be merciful toward the 
sinner. 

It would not have been well for some of our nabobs and 
elite of social life to have been present; for as Jesus said: 
"Neither do I condemn thee: go, and sin no more"; as the 
woman passed by, they would naturally have turned their 
heads — their eyes being too pure to look upon anything 
which had been so polluted. Ah! and so it was, Peter upon 
the house-top, and a vessel descending unto him from 
heaven containing four-footed beasts and a voice came down 
from the same heaven, saying: "Arise, Peter: kill and eat"; 
but he said "I have never eaten anything" that is common 
or unclean." Beasts in the sheet let down from heaven; 
voice from heaven commanding Peter to kill and eat, yet he 
sees things not clean enough for him. Coming from 
heaven, they must have been cleaner than the mouth which 
cursed and swore to a falsehood; they must have been as 
clean as he whom Christ addressed as Satan — "Get thee 
behind me, Satan." 

Now, Peter was not wicked in this expression, for he was 
in a trance ; but God would show him that whatever He had 
cleansed, no man or woman had a right to call unclean. 
If the goat is gone, do not frown, or scorn, or turn up the 
nose at the cleansed. For no other cause than this many a 
bird perched upon high limbs has fallen to the earth- 
fallen to learn the sting of scorn. 

Reasonable persons know that goodness and purity do 
not show themselves in the scorn of others — not in the un- 
fortunate — for said a great and good man, when he saw a 

drunken man lying in the gutter: "There lies A B 

were it not for the grace of God." No man has anything 



THE HUMAN HEART ILLUSTRATED. 105 



of which to boast. If some men were placed in others' po- 
sitions — the position of some who have been taken in faults 
— they might have done worse. Not having been tried is 
no evidence of what one might or might not have done. It 
takes a would-be French count to announce: "I am the 
Count of Angou, Sire." Now if he were a count he would 
be in a count's place — act like a count, talk like a count, 
and so save himself in announcing himself a count; for ''The 
tree," said the Saviour, "is known by his fruit." Good- 
ness and purity are known chiefly by their sympathy and 
tenderness towards the unfortunate. 

A sympathetic thought may produce a kind word which is 
calculated to work miracles in bringing individuals from the 
death of sin to the life of righteousness, and produce many 
stars in the speaker's crown. On the other hand, a scorn- 
ful look may give a lie to his human sympathy; nay, tell the 
truth that there is a want of sympathy, thus causing the 
wretched to say: "There is your Christian — nobody cares 
for my soul"; and so concluding cares for nobody; he some- 
times feels that God has given him over. The enemy is 
not slow in suggesting these thoughts, and the pure and 
good are not the persons to be used as the means of con- 
firming them. The scornful is self-condemned, for it is 
only the person who deals in falsehood who believes no- 
body — the thief trusts no one. The reason is this: "I can 
not trust myself, what other mortal can I trust?" 

The Christian man or woman is a representative of the 
meek and lowly Jesus, in these cases he or she ought to act 
cautiously. The goat is going with all speed, and without 
even a chance to glance behind; but his determination to 
return is just as good as that of the peacock — the represent- 
ative of Christ should see that he gives no occasion for 
his return. Remember it is the delight of the enemy to 
strike a sore finger because it is ready to give pain. You 
have ten fingers, if one be sore, you will invariably strike it; 



io6 THE HUMAN HEART ILLUSTRATED. 



so wherever there is an infirmity Satan will use it for all 
that it is worth, and without caution he will therewith wreck 
soul and body. Infirmities, though apparently healed, are 
ready to give sign that friction will uncover a source of cor- 
ruption. On these accounts, it is indispensably necessary 
to watch; yes, to fear, as exhorted the great apostle: "Let us 
therefore fear, lest a promise being left us of entering into his 
rest, any of you should seem to come short of it." If this 
is applicable to persons in general, how much to the spirit- 
ually infirm — to the lewd, even after spiritual renovation. 
He is like a person who lost a limb, though healed and 
supplied, is nevertheless maimed. 

Having spoken of fear, it is necessary to mention that 
there are two distinct kinds — filial and servile. Filial fear 
is that reverence and holy affection all children have for 
their Father — God; and their chief desire is to please Him 
in thoughts, words, and actions. This holy desire when 
conscientiously practiced casts out servile fear — the fear 
•of torment is servile. It is scarcely necessary to warn a per- 
son against servile fear, for it comes as a consequence. It 
is the fear of the result likely to come from conscious evil 
and a doubt of forgiveness therefor. It is possible, how- 
ever, for the enemy of souls to put into the hands of a natur- 
ally fearful person a magnifying instrument which presents 
false views to the disadvantageous gaze of the specially un- 
skillful, in order to produce slavish fears, the mother of mis- 
trust and distrust; but as a general thing, servile fear is the 
result or consequence of a want of confidence, the result of 
conscious evil. 

John Wesley, the founder of Methodism, spoke of a fear 
which tormented him because of evil thoughts which arose 
in his mind, which he wrongfully attributed to the work of 
an impure heart, not having as yet discerned that they were 
the suggestions of the enemy, and that we are not account- 
able for his suggestions; but for harboring or entertaining 



THE HUMAN HEART ILLUSTRATED. 107 



them. This fear is detrimental, though it is not the result 
of actual evil, and must be watched; for it, like other things, 
grows and expands itself, and engenders mistrust. Mis- 
trust severs faith, the connecting link of salvation; and 
without faith we can not be acceptable to God; for says the 
unalterable word: "Without faith it is impossible to please 
him : for he that cometh to God must believe that he is, and 
that he is a rewarder of them that diligently seek him." 
Fear is the cause of mistrust. It caused Peter to sink when 
walking on the water of Gennesaret: it is the fruit of little 
faith, and finally becomes the fruit of no faith. On the oc- 
casion of Peter's sinking, the Saviour said to him: "O thou 
of little faith, wherefore didst thou doubt?" 

As fear grows, trust in God sinks. Learn to trust, and 
keep trusting. Trust God for little things, trust Him for 
great things, trust Him when there is not the slightest sign 
or apparent chance of accomplishment, trust Him in the 
dark as well as the light, trust Him on the mighty ocean 
as well as the land: quote His own saying to Abraham — 
"Is anything too hard for the Lord?" 

For the reasons stated, it is necessary to watch, or the oc- 
casion will come when you will have cause to fear; for says 
the Apostle John: "Fear hath torment." It is almost im- 
possible, however, for a person who is conscious of having 
pleased God to have that slavish fear. 

The advantage of Satan is magnifying, exaggerating, and 
misapplying. In these he accuses the tender conscience — 
as he did Mr. Wesley's, causes the individual to mourn over 
evil of which he is not guilty, and thus destroys the peace of 
God which passes all understanding. That fear has tor- 
ment, and when matured, without riddance, produces death 
eternal. This may be escaped by observing the Saviour's 
admonition — "Watch." Watch the inbred disposition of 
the human nature which is represented by the goat and keep 
him going — busily going; for the slightest opportunity ob- 
tained he will be back again. 



io8 THE HUMAN HEART ILLUSTRATED. 



In Figure 4 the swine follows the example of the goat, 
is in full speed on its way from the heart now enlightened. 
This unclean creature is not very fond of running races — is 
not noted for swiftness of pace — but he is now on the race- 
course, and ought not to be denied the privilege he earns by 
being termed a good runner: he is compelled to go. He, 
like the goat, does not look behind, as does the peacock, for 
you know he is the representative of gluttony and intemper- 
ance, and without considering the nature of the swine, his 
will is, evidently, to return — intemperance! 

No evil under the sun has fewer apologies than intem- 
perance, because of its dire detrimentality to the human 
family; yet it is more freely indulged in — probably, except 
pride — than any of the noted evils. We are not writing a 
treatise on intemperance, and therefore can not enter as 
fully and freely as we would into the detail of its horrible 
domain, but the going of the swine, the representative of 
intemperance, demands our consideration *of a few things 
touching that terrible evil. 

The goat represents intemperance as a mythical view, 
but the swine as a practical fact. 

Many persons, no doubt, not acquainted with the mythol- 
ogy of ancient lore, and who are not inquisitive to learn the 
reason — though they might have had the thoughts — wonder 
why the goat is the general representative or sign at the 
doors of grogshops or rum saloons. 

The ancients with their polytheistic views, recognized 
gods of the hills, gods of the valleys, mountains, rivers, har- 
vest, protection, etc., etc. They had a god of wine whose 
name was Bacchus, son of Jupiter and Semele — she was the 
daughter of Cadmus. Bacchus, the god of wine, was rep- 
resented by a ram-goat. 

The cause of this representation might have been from the 
fact strong drink makes a fool or a goat of a person (a fool 
and a goat are often used synonymously), therefore its god 



THE HUMAN HEART ILLUSTRATED. 109 



was represented by the goat; and the rum-sellers put the 
goat as a sign, saying: "Come in here, and we will make a 
goat or a fool of you." The goat is the sign of the god of 
wine. 

I have often thought, passing rum-shops and seeing the 
ram-goat as a sign, surely the drinkers have lost self-re- 
spect. I do not see how a person of self-respect can be 
seen in any place, to participate in any thing whose sign is 
the representation of a vulgar goat. This is another evi- 
dence that intemperance causes a man to lose self-respect. 

To me — knowing the goat as I do — the sign reads : "The 
frequenters of this place are hard-headed — will not heed, but 
butt against each other and themselves: play the goat and 
act the fool"; or "Come in and learn to be like a goat and 
play the fool." We would not go in such a place, God being 
our helper. This may truly be said of the goat and the 
visitors of drinking places, and thus the sign — the goat. 

It must be admitted that intemperance is applicable to 
more than the habit of strong drink ; for the word Egkrateias 
translated temperance, in Acts 24: 25, signifies, self-control, 
restraint of passions and evil inclinations, prudence, chas- 
tity, and moderation in general; the violator and intruder 
seeks death. It is nevertheless true, intemperance caused 
by the use of strong drink is malicious and destructive in 
the extreme. It is this main branch of intemperance the 
swine represents, and of which we speak. 

The great Apostle of the Gentiles placed temperance be- 
tween two of the greatest subjects the Scripture contains — 
righteousness and judgment to come. The Scripture says: 
"And as he reasoned of righteousness, temperance, and judg- 
ment to come, Felix trembled." It is not well to remove tem- 
perance from the situation in which the inspired writer placed 
it: between righteousness and judgment to come; for intem- 
perance will not merely limit the work of righteousness, 
but in the power of its might — and it possesses that might — - 



no THE HUMAN HEART ILLUSTRATED. 



blot righteousness from present memory, and hasten the 
violator to judgment and all of its retribution. 

Intemperance has many staunch friends, such as the 
weakness of vitiated human nature, which is ever ready to 
overdo with the good intention simply, to do ; in misapplying 
with the good intention of applying; in applying one thing 
to accomplish another, and finding that it accomplishes the 
contrary with dire results, nevertheless, continues the bale- 
ful practice which often ends in destruction. Yes, one of 
the greatest evils of which intemperance is capable, is what 
is called moderate drinking. This is the most successful 
way Satan has devised to sow the seed of death in a no-harm- 
way — looks and laughs at the abundant harvest of destruc- 
tion. 

Some persons, for the love of drink, contend that what is 
called moderate drinking is beneficial; that it invigorates the 
body and in many cases does the same for the mind. 

As to the appearance, at a glance, without consideration 
of the ultimate result, but few persons will assume to con- 
tradict the beneficial invigoration, though contradiction can 
be sustained when results are called in question. It does 
appear that strong drink may be used as an invigorator, but 
the final result must be kept hidden therefrom; for persons 
who are really acquainted with the practical and physiolog- 
ical views of the human organism and its mental operation 
have long since arrived at the falsity of this hypothetical 
theory. "Whosoever applies the stimulus of ardent spirits 
to cheer the body or invigorate the mind, does violence to 
the laws of his nature" — says a noted physiologist and phy- 
sician — "puts the whole system in disorder, and is intemper- 
ate there and then, even before the intellect falters or a mus- 
cle is unstrung." Is this great authority saying too much? 
Experiences of millions are ready to corroborate the state- 
ment. 



THE HUMAN HEART ILLUSTRATED. in 



Intemperance is noted for the physical ruin it works on 
the body, and moral ruin in the soul. It debauches both 
soul and body at a single stroke: no evil does more! 

We have the testimony of the most eminent physicians 
known, that the habitual use of ardent spirits generates a 
frightful number of bodily infirmities and fierce diseases; 
such as loss of appetite, nausea at the stomach, disordered 
biles, obstructions of the liver, jaundice, dropsy, hoarse- 
ness, coughs, consumption, rheumatic pains, epilepsy, gout, 
colic, palsy, apoplexy, insanity, idiotism, etc., etc. These 
are said to be the result of tippling, where the offensive 
name of drunkenness never reaches, and is often trans- 
planted for the benefit of generations unborn. 

Intemperance is a dreadful way to torment, and the crea- 
ture which represents it is as mean as it is inferior. One 
may even indulge in intemperance moderately — as some 
people term it — as an invigorator; but at last, in many cases, 
the excitable nature flags, the higher powers give away, life 
lingers, and often the whole process terminates in the slow 
torture of death of soul and body. Though not very grace- 
ful in its movement the swine is going — keep him going-: 
he is the representative of intemperance, and intemperance 
is the sin which kills in time and condemns in eternity. Or 
ever the silver cord be loosed; the golden bowl broken; the 
wheel at the cistern being clogged, stops; the dust pulver- 
ized by intemperance goes to the earth; and the spirit pol- 
luted by this terrible stuff goes to God to be driven from 
His glorious presence. 

We do not wonder at the cry of the prophet Isaiah : "Woe 
unto them that are mighty to drink wine, and men of 
strength to mingle strong drink." The wise man declared 
in the book of Proverbs: "Wine is a mocker, strong drink 
is raging; and whosoever is deceived thereby is not wise." 
The evils of intemperance are many and terrible. Intem- 
perance brings men from eminence to beggary; deprives 



112 THE HUMAN HEART ILLUSTRATED. 

one of respectable societies, and makes him a taunt and a 
byword. It betrays its confidence, and carries men behind 
their coffins to the gallows. It makes men the accomplice 
of the most hideous crimes, and brings poverty into families 
of wealth. It makes widows of promising matrons, and 
orphans of cheerful little faces. It breaks asunder the 
sweetest domestic ties, and causes home to change its name, 
appearance, and former circle, and be without the simplest 
means of comfort. It makes idiots of shining intellectual 
powers, and paupers of flourishing business men. Intem- 
perance occasions vagrancy and debauchery of the once 
proud, self-respected, and renowned; and causes many a 
broken heart of mothers, wives, and even fathers. It car- 
ries millions to untimely graves, and breaks asunder the 
love which budded and blossomed in the most cemented 
hearts. Intemperance makes that which was once lovely 
to become hateful, and makes the refined and modest, vul- 
gar and abusive. Yea, what is evil and degrading which 
can not be accomplished by the habit of intemperance? 
Look at the swine as it goes, trotting, swagging from side to 
side and imitating the staggering of a drunken man; keep 
him on the go; and in so doing, keep from the Bacchan- 
alian crowd. There is much in inhaling the fumes of death; 
it often proves death to life, destruction to happiness, in- 
fluence, reputation, and success; it often robs of life in this 
world and of life eternal in the world to come. 

We spoke a few moments ago of intemperance carrying 
men behind their coffins to the gallows. This brings to our 
mind a circumstance which we witnessed during our travels 
on the Gold Coast, West Africa, about the year 1864. We 
went to the jail at Cape Coast, to visit a condemned man — a 
soldier — a Jamaican by birth, who sat in the lonely cell, in 
shackles, awaiting his dreadful doom. 

The day of his execution arrived, and the soldiers in arms 
and accoutrements, headed by their officers, stood in front 



THE HUMAN HEART ILLUSTRATED. 113 

of the jail, and the poor criminal was brought out and placed 
in a cart behind his coffin. Part of the soldiers in front 
were led by a band and drum and fife, and part in the rear 
of the condemned man — they took their march — a couple of 
miles — to the place of execution. 

Having arrived at the place of execution, the command- 
ing officer called a halt and ordered the gallows to be sur- 
rounded by the soldiers according to companies ; and the de- 
jected-looking Sammond — Sammond was the name of the 
condemned man — was marched to the gallows. Prepara- 
tions were made — his arms were pinioned and so were his 
legs, and he was asked if he had anything to say. Standing 
under the rope which dangled over his head, in a faltering 
voice, he addressed the crowd of soldiers and civilians, said 
— as near as I can remember: "My friends, I am soon to die. 
I will soon be in eternity. I am a Jamaican, and my mother 
is in Jamaica, and she has no idea that her son is on the 
gallows at this moment. Oh, how she would feel if she knew 
it; but what can I do, I can not help myself now, but I could 
before I committed the awful crime for which I am to die. 

"Before I die, I want to give you a word of advice, take 
it as from a dying man — a man who has had a terrible expe- 
rience: I will soon be ushered into eternity. Friends — 
young men — shun bad company and strong drink; for bad 
company will lead you to strong drink, and strong drink is 
capable of leading you to this place: they have brought me 
to this place. What will my mother say when she hears I 
died on the gallows! Strong drink brought me to this. I 
went out of barracks one night, and with others in- 
dulged in drinking. I returned to barracks and a comrade 
of mine and I had some words. He called me names, and 
while he was stooping down, I went to him (I was drunk) 
and I plunged a knife in his back which killed him instantly; 
and now I must pay the dreadful penalty; I must die in this 
h. h. — S 



H4 THE HUMAN HEART ILLUSTRATED. 



disgraceful manner. O, if I had let rum alone, I would 
have saved myself from this disgraceful death, and would 
have saved my mother from agony. Young men, let strong 
drink alone! None of you know my feelings to-day!" 

When he had uttered the last sentence, the sheriff and as- 
sistants had to support him. You could have heard the 
sobbings from the standing multitude. Officers, soldiers, 
and civilians sobbed audibly. It seemed utterly impossible 
for men to restrain themselves. The black cap was drawn 
over his face, the noose was adjusted under his ear, and the 
victim of drink swung between the heaven and the earth, 
writhing his shoulders, and his feet trembled for many min- 
utes. He strangled to death — his writhing continued for 
about fifteen minutes when he was finally pronounced dead. 
This we saw and heard. Do you blame us for hating strong 
drink in any shape or form? We hate strong drink with 
perfect hatred! If we liked the goat or swine at all, it is 
when they are going — running for their lives. Keep them 
not merely going but gone. 

As we have noted intemperance from the use of ardent 
spirits, we ought not, reader, refrain from mentioning 
that other destructive habit which loves to accompany 
strong drink. We ought not to refrain from striking at it, 
notwithstanding you can not shake a limb without disturb- 
ing and jarring nearly all its leaves. The majority of men 
and a goodly number of women are given to its unfavorable 
habits. We mean the unclean and destructive habit in the 
use of tobacco — the beloved though noxious weed. This 
is undoubtedly a branch of intemperance, and ought not to 
be omitted for policy's sake. 

It is a good thing to be in the majority, but no conscious 
person should take side with the majority when it is in the 
wrong and destructive way; for wherever right is, God is 
there; and some one said: "One and God make a majority." 

Thousands on the wrong side are honest, or we should 



THE HUMAN HEART ILLUSTRATED. 115 



say, frank enough to confess their wrong; but either refuse 
to go on the right side or to confess their inability — their 
weakness in the hand of this little withered devil — to do and 
hold to the right; and that alone, if there were no other, 
proves it to be a terrible evil ; an evil which undertakes to 
succeed, ten cases out of eleven, in completely controlling 
the human powers — making a slave of a man. We hate 
slavery and can not love the slaveholder. We hate tobacco, 
and if for nothing else, we hate it because it attempts to 
make slaves of men; but otherwise than that it is a terrible 
evil. It is an evil to be shunned, though noted men indulge 
in its destructiveness. 

Let us note a few facts — the result of its destructive use. 

Tobacco is known to contain the venom of narcotic. The 
influence of narcotic on the brain tends to delirium; and its 
operation on the blood weakens its vitality. 

The blood contains the vital spark of life. It is the 
builder of the entire structure of the human system; the 
restorer of all wastes by diseases, by wear and tear according 
to consuming nature. It is the sustainer of all actions pro- 
duced by members of the body. 

Now, when its vitality is weakened, the consequences may 
be conceived. Narcotic disfigures the corpuscles of the 
blood — makes them oval instead of being round, as is their 
natural construction ; and in this way they cohere loosely and 
lie scattered on the field of the microscope; and like a scat- 
tered army are more liable to successful attacks by invad- 
ers. When the corpuscles are thus scattered by the effect 
of narcotic, they can not repel the attacks of diseases, and so 
easily become their prey. 

No reasonable person doubts the fact that narcotic works 
on the nervous system, though it must be admitted that 
sometimes it appears to strengthen it, and there may be iso- 
lated cases in which it does, but in general, it excites and un- 
strings the nerves, and therefore demands for its satisfaction 



n6 THE HUMAN HEART ILLUSTRATED. 



a continuation of the excitement until finally it flags and 
yields to the inevitable. 

Now, it is evident that the string on an instrument can not 
render proper service when loose and incoherent. To show 
the destructive power of narcotic, it may take some time, 
with certain individuals, but the ultimate result of the use 
of tobacco on the nervous system and in vitiating the blood 
is beyond a doubt; and the more nervous person feels the 
immediate effects — and some are candid enough to con- 
fess it. 

If the use of tobacco, producing its narcotic fumes, en- 
dangers the human system by inviting attacks of diseases 
with scarcely any power to repel, makes life a burden, and 
superinduces premature death; its destructive influence is 
more than apparent, and its use calls for unqualified con- 
demnation. But its use is an unclean habit, and we do not 
think any person will attempt to deny this truthful and plain 
manifestation. 

The unnatural and super-abundant discharge of saliva 
from smoking is not clean in its appearance, but that from 
chewers of tobacco and snuff is merely filthy. 

Look at the cuspidore of a room where the users of to- 
bacco sit; look at the tobacco squirted on the streets, cars, 
and other public walks and places, not to mention the 
bleached corners of the mouths of the aged tobacco users, 
when the pride of constant and immediate attention is 
abated; and the terrible smell of the horrid fumes pouring 
from every pore of the body and perfuming garments, 
though not so much recognized by the individuals them- 
selves. Here, it might be said, the high and the low meet 
together, and the enemy leads them all. Is tobacco no 
harm? yes it is. 

This goat ought never to be allowed to stay in the form of 
this destructive weed, vitiating and destroying the human 
system so divinely arranged by its Creator. 



THE HUMAN HEART ILLUSTRATED. 117 



But the use of tobacco is wasteful as well as destructive. 
It is paying dearly to be injured. If we must be injured, 
we would have to be paid therefor. It is destructive physi- 
cally and mentally, and costs more than would be supposed 
at a glance to accomplish its nefarious work. 

It hurts the mind in that it paralyzes — after the habit has 
been continued long enough to upset the vital cord — the 
mental powers; and as it is difficult for a drowsy person to 
produce deep, searching, and powerful thoughts; so is it 
for the brain made drowsy by the use of narcotics or alcohol 
to render similar service. 

Again, the manufacturers of tobacco and whiskey, like 
Pilate and Herod, make friends for the better accomplish- 
ment of their financial gain; and for the more rapid snread 
of intemperance, some whiskey manufacturers tuinish 
whiskey to be manufactured in tobacco, which is done to 
create and cultivate a greater taste for whiskey in the use of 
tobacco. Thus it may be found that ninety-five one-hun- 
dredths of the users of tobacco, have cravings for strong 
drink. Tobacco and srong drink do more to hurt the hu- 
man race than pen or tongue is capable of expressing. 

Well, says an enthusiast: "Don't believe that tobacco kills 
anybody." That may be a person's belief. All persons 
have beliefs and disbeliefs, and some have a right to them 
and others have not. The learned and the unlearned, the 
thoughtful and the thoughtless, the wise and the foolish, all 
have beliefs; but remember beliefs are not facts. They are 
merely guesses at facts which often prove to be false. 

Some men tell us (though they ought to know better) 
they believe there is no God. Is that a fact because the fool 
says in his heart (for so the Scripture calls him) there is no 
God? Did Thomas' doubt of the resurrection of Christ 
keep the triumphant Redeemer in the grave? No! a 
thousand times no! He rose in spite of Thomas' disbe- 
lief ! Truth is truth, belief or disbelief, notwithstanding. 



n8 THE HUMAN HEART ILLUSTRATED. 



Tobacco destroys life (of almost everything of which it 
comes in contact) and if this is not so the world's chemists 
make the false statement. They said they have extracted 
its venom and tried it on life, and it invariably proves in- 
stant death ; so we again repeat — tobacco destroys life. The 
smoker and chewer are in danger of its destruction, though 
the quantity used at once may not be sufficient to produce 
immediate death; it evidently keeps death in view with the 
intention of making it its terminus. 

The greatest physicians in this country agreed that to- 
bacco was the chief cause of the death of one of the greatest 
men of his day: the late General and ex-President Ulysses 
S. Grant. Do the doubters believe this? If he still doubt 
it, let him go to a chemist and see him extract a few drams 
of the venomous juice of tobacco. Let him not drink it 
himself (he would not if you told him to do so) but admin- 
ister it to some living creature — of his own — which has no 
soul, and see it turn over, kick, and die; then let him go on 
his way saying: "Don't believe tobacco kills" — he will beat 
Thomas. 

Tobacco is destructive to health, life, and happiness; it is 
a branch of intemperance, and the habit contracted by its 
use proves that it is intemperance itself; forasmuch as it can 
not be given up at will, and thousands have proved this. 
Let it go with the swine, my converted brother or sister; it 
is no good save to satisfy an inferior craving, generally 
created by itself and its like; and in return tries to destroy 
the body, and strikes effectually at the mental and physio- 
logical powers. It is of the Bacchanalian companionship. 
It is represented by the swine which from this contrite heart 
is making its way in double time. Let him loose and clear 
the way, and give the Adorable Spirit His full chance. This 
intemperate habit is in the nature of the swine — let it run 
down a steep place into the lake and drown itself. Let the 
filthy beast go and carry with him all his own. 



THE HUMAN HEART ILLUSTRATED. 119 



In turning from the flight of the swine, the representative 
of intemperance, as Figure 4 represents, we are brought to 
consider the amphibious toad, as we see him making his 
way from this heart, leaping, jumping with all his might. 
He is naturally slow, but something, to him disagreeable, 
has hastened his speed : it is light on truth. Shine upon this 
sacred page, .Spirit of grace. 

We have mentioned in a previous chapter that the very 
dwelling of this animal gives proof of its unhealthy com- 
panionship. It dwells in the unhealthy marshes and ponds 
of stagnant waters, and hoards up destructive elements for 
its health which would prove death to almost any other crea- 
ture than a toad. This is the true spirit of avarice — the desire 
of gain for gain's sake — regardless of the interests of others. 

A man is not a sinner because he is wealthy. There can 
be no sin in the possession of large fortune, or the Giver 
would be at fault; but it is in accordance with the disposition 
acquired by individuals who are rich. They trust in riches, 
instead of God. See how the possessors of millions get and 
hoard, while millions toil, beg, and starve in sight of hoarded 
wealth, while the bowels of mercy are closed against them. 
The more the rich has, the more he craves. 

There is a gain which is honest and praiseworthy, and 
does credit to the gainer; and there is a gain which is avari- 
cious by all intent and purpose, and does not merely do dis- 
credit to the gainer, but carries to him condemnation. 

It is not necessary that a man should issue to the lazy 
and worthless his hard earnings in order to escape the name 
of being avaricious, but he who possesses should be merci- 
ful to the unfortunate. "Given to hospitality" is a demand 
of inspiration. But the spirit of avarice is a disease which 
does not stop at eating, but destruction. Is it possible for 
a man or woman, of human nature, to see a needy human 
being partly naked, hungry, and thirsty — yes, in a suffering 
condition and shut up from him the bowels of compassion? 



120 THE HUMAN HEART ILLUSTRATED. 



Yes — some one says he is shiftless, lazy, improvident, etc. 
It is true these are against him, but shall he die because of 
his faults when it is in one's power to save him? Who is 
without a fault? When Jesus required the accusers of the 
woman — "He that is without sin cast the first stone"; they 
all went away without trying the project. To feed the hun- 
gry, clothe the naked, and administer to the necessities 
of God's creatures is the noblest work in the order of Prov- 
idence. 

The spirit of avarice, or desire for gain, often makes rob- 
bers of men — robbers of the worst type. He robs the poor 
and needy, though the robber possesses more than enough; 
robs the widows and orphans and ceases not to rob God: he 
is cursed with a curse. "Will a man rob God? Yet ye have 
robbed me." The man of an avaricious spirit cares not 
whom he robs. Whether his victim be living or dead, man 
or woman, old or young, rich or poor, fortunate or unfortu- 
nate, bond or free, — the condition makes no difference to the 
avaricious individual; he will not be satisfied until he ob- 
tains his craving: and is not satisfied then. 

Do not misunderstand us. It is not avarice to demand 
one's own, even though it be from the poor, so long as you 
do not oppress the real needy. Some persons do not think 
they should pay their honest debts, because they are due to 
the wealthy, or because they are due to those who have more 
than they. That is robbery of a first-class nature. To steal 
is to take another's property without his consent; therefore, 
not to pay a man what is due him, whether he be rich or 
poor, is to take his property without his consent : it is a case 
of "Down right robbery"; and God's word says: no robber 
shall inherit the kingdom of heaven — rich nor poor. 

Misery is truly a sin — a great sin; a sin against one's self 
and the bountiful Giver. It is truly a sin to deprive one's 
self of the use of the blessings handed down by Divine Prov- 
idence for personal sustentation, for the purpose of hoard- 



THE HUMAN HEART ILLUSTRATED. 121 

ing them up for gain's sake. This is another class of avar- 
ice — an inordinate desire of gain at the expense of personal 
necessities. 

It is plain the man who will steal from himself, is not 
afraid to steal from God nor man. Sometimes the spirit of 
avarice steals on individuals. It commences, first, with 
reasons and good intentions. Not to be wasteful but care- 
ful. This spirit of overcarefulness — the product of careful- 
ness — Jesus had occasion to check in Martha; and in so do- 
ing, He used language simple but touching. "Martha, 
Martha, thou art careful and troubled about many things/ 7 
The intentions often are — gathered fragments may have their 
use. That the more-than-enough of today may be found 
to be useful tomorrow; and if one be dead, used bv the liv- 
ing. But it generally occurs, the more a man has or gets, 
the more he wants; and this continuing, no effort is spared 
in getting and holding. So pressing is the desire, when 
lawful means do not succeed as rapidly as 'desired, other 
means are called into operation, which may produce pain at 
first, but soon lose their sting. Avarice is a thief, and like 
other great evils, steals upon its victim. One is in it before 
he knows it. 

Think of a man starting a small grocery store to support 
himself and family, but seeing himself making such slow 
headway; seeing the success of others who deal in the ac- 
cursed drink, he makes every effort to supply himself with 
the needed license and strong drink, with anxiety to change 
his fortune; he starts out with pricked conscience, when he 
beholds the expense and destruction of others; but he soon 
crosses the annoying bar. Success is his intention — and 
now it becomes success no matter who lives or who dies. 

The first man who gets drunk and curses and swears in 
his store pricks his guilty conscience, but he soon becomes 
accustomed to the way of wickedness. The first woman go- 
ing to him with bitter tears because of the drunkenness of 



122 THE HUMAN HEART ILLUSTRATED. 



her husband causes him to feel ashamed of his work; but 
finally he becomes so accustomed to the nuisance he at- 
tempts to kick her from his door. 

His commencement was with good intentions, but he 
thought not of the latter end — now he has become a verit- 
able demon. 

Gain, no matter who is hungry; gain, no matter who is 
naked; gain, no matter who suffers; gain, no matter who 
is hastened to judgment; gain, if it can be lawfully gotten, 
but if unlawful, no matter — gain must be had. This is the 
spirit of avarice: it is more terrible than can be conceived 
at a glance. 

The toad is on the leap — going from the contrite heart. 
The Spirit of grace has spread His celestial wings and scat- 
tered nature's night. He takes up His abode where once 
Satan reigned; the toad with his companion is bound to 
leave. Go, dirty toad! and carry all your mean principles — 
vicious brute. 

It is always considered cowardice to run and the com- 
bativeness of the tiger corroborates this implication; but the 
tiger, like the other vicious animals, its companions, is on 
the run. 

No matter how strong a man may be, if he be keeper of a 
house, when a stronger takes command, he is likely to leave; 
but when it is known that the irresistible puts in his appear- 
ance and takes control of the premises, the alternation is run 
or die the death of a fool. There is nothing brave in stand- 
ing when there is nothing to be gained — without the slight- 
est chance. 

On this subject the Saviour said: "When a strong man 
armed keepeth his palace, his goods are in peace: But when 
a stronger than he shall come upon him, he taketh from him 
all his armor wherein he trusted, and divideth his spoils." 

The Greeks had an idea that bravery — for which they 
were noted — consisted in success or die standing your 



THE HUMAN HEART ILLUSTRATED. 123 



ground. It is truly bravery to stand and fight against the 
odds and the possibility of failure; and in this the most won- 
derful successes have crowned the courageous; but there 
must be a possibility of success, even if the possibility be in 
a hypothetical embryo; but where the positive, yes, inevit- 
able failure — without the shadow of a doubt — is evident; 
it is playing the fool to fight or stand. To stand or fight is 
to deserve David's lamentation over Abner: "Died Abner 
as a fool dieth." If thy hands can not defend thee, remem- 
ber the tiger — the fierce tiger! — use thy feet. He goes 
with speed. Go, ill-spirited beast. The place that once ac- 
commodated thee refused thee place. Go with thy com- 
pany. 

It is singular to note, but it seems certain, there is only 
one object of creation willing or capable of resisting the 
power of the Adorable Spirit; and that not by strength nor 
power, but by the ordinance of God, in granting the choice, 
and in allowing each rational mind the opportunity of work- 
ing out its own destiny — that object is man. In his hands 
are placed the key and power to turn it at his will; and be- 
fore him is placed right and wrong, and the consequence of 
each to be endured during the length of eternity. Right 
and wrong will finally produce their peculiar and individual 
consequences — right into everlasting happiness, and wrong 
into eternal misery. When the door of the heart is opened 
to the Blessed Spirit, at His entrance all within — not in ac- 
cord with His nature — must depart; and it does not require 
the individual to do but one thing to secure the cleansing 
process: open to Him. Of course, this implies giving Him 
full control: He does the turning out and cleansing. At His 
entrance all must make a hasty retreat. The great as well 
as the small, strong as well as weak, the fierce as the gentle, 
the subtle as well as the stupid — all must go. The goat as 
well as the toad, the tiger as well as the peacock — all must 
go. Accordingly, the tiger is on the run. Go ahead, fero- 



124 THE HUMAN HEART ILLUSTRATED. 



cious beast! go, for when a greater comes, the lesser goes. 
The Adorable Spirit takes up His abode in this heart; there 
is no abiding place for thee — go! 

This animal — the tiger — is said to be a great prowler. 
He hunts his prey at any time, but especially in the dark; 
and thus you will find, the less persons are enlightened, the 
greater play is given to their baser nature. The light of 
nature and the light of divine truth are great powers in the 
universe. The light of nature is against the tiger; the light 
of divine truth is against the works of iniquity. 

The tiger truly represents passion — anger! for in its rage 
it forgets the sting of burnished steel; the poison of barbed 
arrows, or the agonizing death of a gun-shot. Anger at- 
tacks his foes with a will which means conquer or be con- 
quered. It was undoubtedly inspired wisdom which 
caused Adam to name this fierce beast; this unrelenting 
enemy, tiger. 

There is an essential quality in man's nature which par- 
takes — to some extent — of the nature of the tiger; but this 
is to be modified by superior qualities. Defending one's 
interests against opposing powers, or the disposition called 
"combativeness," is of that order. When this disposition, 
with its concomitants, is stirred or agitated, its product is 
anger, represented by the tiger. 

The disposition to combativeness — including defending 
one's interests against imposition — is often found essential; 
but like things in general advances from the defensive to the 
offensive — the aggressive. It is not hard to turn from de- 
fending to offending. Defending generally puts one in the 
mood of offending ; hence, the distance is not very great be- 
tween warding off a blow and administering one in the 
spirit of aggression. The disposition, therefore, must be 
watched, and watched with godly fear and Christian admo- 
nition. 

Anger is not always exhibited by striking. It has various 



THE HUMAN HEART ILLUSTRATED. 125 



ways and modes in making itself manifest; and is not slow 
in doing so. In its nature it may be inherited or developed 
by nurturing ill-nature; or by continual agitating even a 
kind nature. Many a fierce dog has been so made by con- 
tinually agitating; and the same may be said of kicking 
mules and every evil disposition. 

Some good children are made cross by continual teasing, 
and the same may be said of men and women. But this dis- 
position can be subdued, and ought to be subdued, since in 
it there is nothing commendable to the possessor. Anger 
may be subdued by handling it with care — going about it 
judiciously. Whether it be hereditary or cultivated, if not 
subdued, it grows with one's growth, and is strengthened 
with his strength. The stronger the individual, the stronger 
his anger, because he has wherewith to put it into execu- 
tion. 

That anger is a part of the human constitution, if not con- 
trolled — that is — it developes itself if not positively controlled 
— may be seen in children very soon after birth; sometimes 
it is seen before the child shows signs of noticing things. 
Its temperish screams tell what is seated in its undeveloped 
nature; but it is the power of judicious parents or guardians 
not merely to dwarf, but completely subdue this disposition; 
for while it is developing, it is not yet a part of the nature, 
but will be, if not subdued. 

And now one would say, well, you seem to know so much 
about it, tell us how to proceed. We will try, and are sure 
if proper and timely attention is paid much evil will be pre- 
vented and unmentioned sorrows checked. 

The heart is not so hard to understand, if carefully 
studied; and to know your own heart is to know others — 
circumstances and conditions considered and judiciously 
applied. 

If we were asked to write a motto to guide in understand- 



126 THE HUMAN HEART ILLUSTRATED. 



ing persons, we would write: "Know thyself fully, and you 
know others — conditions and circumstances considered." 

Allow us to say here, the majority of bad-tempered peo- 
ple become so more by thought than anything else. 

Let us begin at the beginning. There is such a thing as 
bad temper — developed and undeveloped; that is to say, 
having gained a permanent and prominent place in the hu- 
man heart; and seeking to gain and maintain such a place. 
One is developed, and the other undeveloped. 

The disposition of some infants — as already mentioned — 
is a proof that there is such a thing as hereditary evils, and 
when it is discovered (which to- an ordinary mind is con- 
spicuous) the evil ought to be immediately combatted. It 
is the disposition of some persons to draw out these evil 
inclinations — they ought to be blunted. Every effort ought 
to be made to divert the evil current. If fire must be put 
out we must not add fuel thereto. To leave it without fuel, 
and to take from it all that can be obtained quenches it the 
sooner. Anger can be subdued in children if sternly and 
persistently checked at the appearance. The trouble with 
some people is, they check it one moment, and encourage 
it the next. 

If water is seen coming from the ground in front of a 
spring, it is easy to regulate the course at will ; but it is not 
so easy to change its course when it becomes a river. . Many 
a leakage if stopped, when such, would avert the swelling 
tide which sweeps groaning souls into vast eternity. Why 
throw fuel to the fire you do not wish to burn? no fire will 
glow and blaze unless supplied with fuel. No fuel, and the 
fire goes out. This is the dictum of nature's law; and things 
are thereby governed. To understand one's self fully is to 
comprehend not merely others, but to a great extent, the 
workings of Providence. 

It is discerned that a child is temperish, or so inclined; 
the intention, of course, is to avert the current of this coming 



THE HUMAN HEART ILLUSTRATED. 127 



tide. The first thing to do, of course, is to check and dis- 
courage the inclination by the most appliable means. We 
say the most appliable means because what will cure in one 
case may do otherwise in another. What will cure a poi- 
soned man, will poison a well man — poison. 

The first thing, then, is to seek and find the most appli- 
able remedy — the remedy which will be the surest cure. 
Let us not forget that children at birth are not inferior to an- 
imals. Animals bring with them into tlTe world sagacious 
instincts — to say the least, a child has those qualities; and 
the fact of its nursing when given a chance establishes this 
fact : it has at least instinct of the highest order. 

The instinct of a chicken enables it to know the various 
calls of its mother — for food, to nestle, from approaching 
danger, etc. The keen alarm of the mother when she sees 
imminent danger can be and is appreciated by her chickens, 
no matter how young they are. What is to hinder an infant 
from knowing its mother's approbation and disapprobation? 
Have you never seen a babe tickled to the uttermost, and 
laughing with all its heart at some pleasant saying or ges- 
ture of its mother or somebody else? Have you never seen 
its countenance broken up and heard its shrill voice ringing, 
crying, at something said or done to displease it? How 
could this be done unless there was some sign of compre- 
hension? It might not be the comprehension of an expe- 
rienced head, but that of a babe. It understands more than 
you give it credit for. Apprehending sentiment without 
comprehending ideas is not merely limited to babes and chil- 
dren, but is really applicable to advanced age. But few 
of large numbers gathered to listen to a discourse compre- 
hend every word or even every sentence. What they gen- 
erally obtain is the sentiment. They recognize the beauty 
of the utterances, the excellence of the diction, but above 
all the favorableness or unfavorableness of the sentiment. 
Children or babes may not comprehend your words nor 



128 THE HUMAN HEART ILLUSTRATED. 



your sentences, but they apprehend the sentiment. More 
than that, they know if they come from a determined mind 
— a mind which will be satisfied with nothing less than 
carrying out its reasonable determinations. They know 
whether you will yield to them or they must yield to you — 
they know, and act accordingly. You must therefore find 
the applicable remedy to take out and transplant — take out 
the evil and put in its place good. Having found the best 
remedy, apply it, only when needed; and when needed never 
fail to apply. 

For example, the babe shows its temper by stretching or 
throwing itself back and screaming. Instead of pressing 
it to the breast and kissing it, the sharp and stern — No! no! 
with shake enough to remind it that you are to be regarded, 
and a judicious repetition with a determination to be con- 
queror at the beginning, will ninety and nine times out of a 
hundred bring the little fellow to recognize your superior 
will and demand obedience. When this fails the slight play 
of the fingers upon its skin, in a place it will do no hurt, will 
cause him to inquire — to look it, of course — what are you 
doing? We imagine we hear some kind (?) mother saying: 
"I am not going to scold nor hit my baby; no indeed!" 

Well, if you suppose that is right, remember, too, the 
reaping time; for "Whatsoever a man soweth, that shall he 
also reap." 

The one thing to be kept in mind, is y that parents and 
guardians of infants and children must be unfailing con- 
querors at the start. Never let an infant or child know or 
feel it has or can conquer by any means, save when it is un- 
doubtedly right. Right and wrong are moral distinctions, 
which though difficult in definition to the greatest minds, 
are easily distinguished by an infant, when applicable to its 
conception. Never be afraid to own when you find yourself 
mistaken or wrong. To fight your way out because you 
can, regardless of right or wrong, teaches children to try to 



THE HUMAN HEART ILLUSTRATED. 129 



do the same, even if they fail. "Own up" when you are 
wrong, and thus show the necessity of so doing; but con- 
quer when you are right at all hazards. This is the leading 
point. When you fail, of course, the conquest is the child's; 
and success emboldens the conqueror to make persistent 
efforts for conquest. 

What made Alexander the world's conqueror of his day, 
so daring in his conquests? why, the daring aptitude which 
grew out of marked success. He succeeded first, second, 
and third, and supposed thereby that success was his, if he 
were brave enough to achieve it. He generally went about 
it with a will, and invariably succeeded. On the other hand, 
two or three successive failures weaken the hand and crush 
the spirit of the would-be conqueror. The first is the great- 
est, for in it is the exhibited germ of the future — success or 
failure. See then that the infant or child's efforts to have 
his way, be failures; and future yielding will be compara- 
tively easy. A complete failure disheartens one, and brings 
on a dread of the conqueror. 

There was war in heaven: Michael and his angels fought 
against the dragon; and the dragon and his angels fought 
against the powers, but prevailed not; neither was their 
place found any more in heaven. The great dragon was 
cast out, that old serpent, called the devil and Satan. When 
he (Satan) saw the said Michael on earth, though in the 
flesh, he felt afresh the sting of His weapon of war, and cried 
out: "I know thee whom thou art, the holy One of God." 

Now, if the bold fiend of darkness fears a conqueror, so 
as to dread coming in conflict with him again, you may 
surely trust an infant or child is not braver than he. Let 
him feel his failure, and he will not be anxious for the con- 
flict. 

There is a lame idea going around, and in fact adhered to 
by many persons — a product of the age — of raising chil- 
li, h. -9 



130 THE HUMAN HEART ILLUSTRATED. 



dren by what is called "love." There may be truth in it, 
but in the sense in which it is used, we look upon it with 
contempt; and in observing the effect it produces on the 
present generation our contempt increases. 

We would not have you believe that we look upon raising a 
child by love with contempt — that is exactly that with which 
it ought to be raised — love; but not what the present gen- 
eration calls love. Its love-raising means, a child must be 
allowed to please itself, and if checked at all, it must be very 
cautiously done by the papa or mamma; and that in such a 
soft and mild way as not to hurt its feelings — no matter 
what is the disposition of the child. The parents are afraid 
that any sharpness will diminish the child's affection for 
papa or mamma: therefore it is checked very tenderly, so 
as to be won by "love" — exactly. 

Now if a child or infant can be governed by mild or soft 
words, what need you any other? In fact, another will 
really do harm. It is the parent's duty to teach the child ; 
teach so as to supply real needs. If a mild rebuke will ac- 
complish the real necessity, apply it with all care; but if it 
fail, seek until you find the remedy — there is a remedy 
somewhere; and wise parents will find it. 

Suppose a child can not be won by "love" ! shall it be al- 
lowed to become a nuisance to you, to the family, and the 
community in which it lives? We say — and we say rightly 
— for inspiration supports us; by no means. "Thou shalt 
beat him with the rod, and thou shalt deliver his soul from 
hell." 

Do "not be surpised; this is the declaration of God re- 
garding the training of children ; and the royal penman was 
the wise Solomon, king of Israel; and the father of many 
children. Turn to the book of Proverbs — 23: 13, 14, and 
read: "Withhold not correction from the child: for if thou 
beat him with the rod [not with the fist] he shall not die. 
Thou shalt beat him with the rod, and thou shalt deliver 



THE HUMAN HEART ILLUSTRATED. 131 



his soul from hell." Any man or woman who pretends to 
know better than God, betrays his or her ignorance. 

But, remember, this- correction is not to be a pastime, the 
exhibition of temper or power; but the real need, when 
nothing else will accomplish the work. Is not this kind 
of correction the true work of love? What says the 
blessed Word? "For whom the Lord loveth he chasteneth, and 
scour geth every son whom he receiveth." If chastisement 
is the work of love, a want of it — especially when it is 
needed — must be the opposite : at least, false love. 

Remember that we have not asserted that whipping, or 
beating, as the Scripture terms it. is the only true chastise- 
ment; for we know in some cases such is no chastisement at 
all. All we claim is, that in order to make chastisement 
effectual, the proper kind should be sought out and applied 
at the proper time. If it become necessary to apply cor- 
poral punishment, defer it not because of its kind, though it 
might go somewhat against your taste. Remember, the eter- 
nal future may depend upon that very same act; and O, how 
unreasonable ! how unreasonably wrong to destroy a part of 
your own flesh and blood by thinking yourself wiser than 
God. More humane than God! How unreasonable! It 
is impossible so to be. If words or other appliances fail to 
accomplish the needed design — fail to drive out ill-nature, 
bad temper, unwholesome development, it is wise — it is 
godly to use the rod; for it may save a great deal of trou- 
ble and sorrow in days to come; it may be the means of pre- 
serving for God the place which otherwise might be occu- 
pied by the fierce beast — the tiger. 

Persons have often been heard to say — speaking individ- 
ually — I have done all I could; I have whipped and whip- 
ped, but no use, the child has grown worse. The statement 
might be perfectly true, with the exception of having done 
all he could. 



132 THE HUMAN HEART ILLUSTRATED. 



Whipping will do no more good, and often not as much 
as talking, unless it is judiciously administered. The more 
powerful the medicine, the more careful about its adminis- 
tration. Some medicine will kill if you are not very care- 
ful: one drop more than the dose will poison; and so chas- 
tisement may kill also, if not administered at proper time 
and in a proper way. Some medicines must be taken 
through a quill, or they will destroy the teeth. Whipping 
may not be needed every time it is administered: the real 
need is to convince, to subdue — to conquer! This must 
be done, whatever it may cost; this must be done at the 
proper time; done in earnest; done with a meaning. A les- 
son well learned lasts for life. The very fact that a child 
grows worse after being (what is called) whipped, is an evi- 
dence he was not whipped. There is a difference between 
fighting and whipping. To whip means, to subdue. When 
one army subdues another it is commonly said the subju- 
gated is whipped; but many a battle has been fought and no 
one whipped; so many parents have battled with their chil- 
dren when if any whipping had been done it was given to 
the parents. In such cases, as in all others, the conqueror 
will be worse — his success makes him worse. Parents must 
see that it is not even a drawn battle, for harder will be the 
subjugation of the future. He or she must conquer at all 
hazard, and let the conquest be felt and acknowledged. Let 
the first battle yield you the victory — it is the sowing time — 
for remember the prospect in case of doubt, drives the future 
victory" miles: see that yours is the victory first, middle, 
and last. There is no necessity for slavish fear, neither 
will consistent chastisement produce it. It is constant ill 
treatment which produces servile fear — not consistent chas- 
tisement.' It is necessary that children should fear their 
parents or guardians as well as love them: love their plea- 
sure, and fear their displeasure. Why not? This is God's 
way of dealing with His creatures, and on this account He 



THE HUMAN HEART ILLUSTRATED. 133 



reveals a heaven of blessedness, and a hell of wretchedness 
— one to love and the other to fear; and commands Himself 
to be feared, says : "Fear not them which kill the body, but 
are not able to kill the soul; but rather fear him which is 
able to destroy both soul and body in hell." God is a God 
of love and yet He is to be feared. 

If it is the duty of creatures to fear their Creator, in the 
same spirit it is the duty of children to fear their parents. 

But you say, can not a person love without fear? or, can 
a person love where there is fear? Yes — so says the Scrip- 
ture. 

A person can love without fear, but fear is generally the 
helm which governs love, and the true measure of love is 
the amount of fear in offending the object of one's love; and 
it is human nature, in order to keep in the direct path, to 
have fences to guard the way: fear forms these fences. 

We have often heard it expressed that individuals should 
love God without the fear of hell. That is to say, the fear 
of hell should not be any part of their motive in striving for 
heaven. We must confess, we look at the matter a little 
differently. We have our doubts of the candor of the lovers 
of God who have no fear of hell. It is said love casteth out 
fear, but that refers to the servile fear of God; we are sure 
it does not refer to the fear of evil. We do not know that 
it ought to be so, but we are of the strongest opinion that 
the fear of hell is a peculiar motive and a strong impetus for 
the cravings of heaven which are gained by the love of God. 
Do not misunderstand us, we do not mean to say it is the 
only motive, but one of them. Heaven, that holy and 
happy place; hell, that dreaded place of eternal torments — 
we are subjects of one or the other, and there would be no 
possibility of getting to the happy place save by the mercies 
of our benevolent Father who gave His Son to die that we 
might be saved from the awful place. I love God because 
He saves me from the place I fear. Some people may be 



134 THE HUMAN HEART ILLUSTRATED. 



too holy to admit this fact, but take the bad place out of the 
way and they would go in search of it as a proof that it was 
no motive of theirs in loving- God. 

As we before said, persons often inquire how can there be 
love where there is fear. It must be considered that there 
are two classes of fear — filial and servile. There are also 
two personages or departments in question — God and 
heaven, the devil and hell. There is no servile fear where 
the love of God is perfected, but there is a fear, for the Scrip- 
ture exhorts us — Hebrews 4: 1 — "Let us therefore fear, lest 
a promise being left us of entering into his rest, any of you 
should seem to come short of it." The fear of falling into 
the hands of the enemy of our salvation drives us to the 
arms of the protecting care of God. Without discussing 
the point further, we showed plainly that fear was fences 
to guide our feet into the way of truth; hence, no love was 
enduring which was not guarded by fear. There can be 
no doubt that Job loved God, for God said of him: "Take 
unto you now seven bullocks and seven rams, and go to my 
servant Job, and offer up for yourselves a burnt offering; 
and my servant Job shall pray for you: for him will I ac- 
cept: lest I deal with you after your folly, in that ye have 
not spoken of me the thing which is right, like my servant 
Job." Yet, the same book tells us Job "feared God and 
eschewed evil." Of course this fear is filial fear. 

There are persons who have an idea that it is good to 
be, at least, a little "temperish"; and so they think it no harm 
for their children to be passionate, otherwise they might be 
cowards, and unscrupulous persons will take advantage of 
them. This mistake is made for want of the study of hu- 
man nature. It is undoubtedly; incorrect to think that a 
person must exhibit temper in order to succeed in his walks 
among would-be intruders. It is not the most passionate 
who is sternest in resisting advantage and imposition. It 
is not the barking dog of which persons of judgment are 



THE HUMAN HEART ILLUSTRATED. 135 



afraid, because that is all they generally do — bark. The 
easy-going cur is generally let alone by knowing people. 

Ungovernable temper is a great misfortune indeed, and 
often ends in a tragedy occasioning much sorrow, suffering, 
and disappointment. 

Probably ninety out of a hundred persons are subject to 
this ungovernable temper, and some as a bravado for an ex- 
cuse say: "I take after my father"; "my mother"; etc. 
Thus they do not discover the foolishness of their nurtured 
friend — temper — anger. 

When a. man is overcome by temper he is senseless, and 
more than that, he is powerless. There is no more reason 
to be thus overcome, by practice, than it is to become a 
drunkard. All extremes are the result of practice. 

But we object to persons saying, they have done all they 
could because they have whipped and whipped. We remark 
again, whipping in some cases is no part of training; for 
some children do not need it; and when administered un- 
needed it does harm. But take a case where it is really 
needed, and its administration may have an adverse effect, 
if not cautiously, studiously, and effectively administered. 

CAUTIOUSLY — whipping should not be administered 
unless other things more lenient fail. It should never be 
appliea unless you are conscious the case demands it. It 
should never be applied passionately. It should never be 
applied under the regime: I have power to whip, and for 
that reason I whip. 

Punishment should be administered studiously. Know 
the nature of the child, and that of the offense; apply just 
the kind and sufficient to accomplish the desired end. If a 
few words or strokes, a few words without strokes, a few 
strokes without words, a subduing thrashing is the demand, 
fail not to apply the kind required to accomplish the intent. 
If it requires a few minutes talk, then the whip, and followed 
by talk; so apply. If the subject can be gotten through with 



136 THE HUMAN HEART ILLUSTRATED. 



in five minutes, let it so be done; if it requires an hour to 
conquer, spare not to render the just requirement — never 
overdo it; but overcome by all means. 

EFFECTIVELY — If compelled to whip, whip to make 
a lasting impression; and above all never pet a child after 
whipping. There is no use in doing a thing and undoing 
it immediately. There are parents who may attempt to 
whip a child — nothing more than attempt — and then cry 
over the act. These are some of the things essential to 
cure bad and ill-temper. 

If a child come to you for sympathy, when you know it 
is undeserving, refuse it positively and give your reason for 
so doing; thus teach it your depreciation of its wrong: "You 
have been so naughty I have been obliged to punish you; I 
can not pet a naughty child, unless it be on a promise that 
you will never give occasion for a repetition of your act. 
When you try to be good, I will pet you all you need." 

Fathers should never pet nor sympathize with a child 
punished by the mother; neither should mother encourage 
a child punished by the father. To all appearance to say 
the least, they should be a unit; and unless these things are 
practiced, punishment will not be effective. 

Some parents whip children, then hug and kiss them — 
caress them as payment for the whipping; and there are 
children who will be whipped, to the annoyance of the par- 
ents, in order to be caressed; forasmuch as caresses after 
punishment (with lovers as well as parents and children) are 
generally warmer, and therefore very desirable. Never 
caress after punishing. 

Notwithstanding however beneficial and essential is this 
youthful subjugation — which if not attended to at the proper 
time yields its baneful life obstructing fruit — there still re- 
mains to be carefully obliterated, even in case of perfect 
subjugation, that mark of human passion which in attempt- 
ing to defend, offends, in attempting to demand justice, ad- 



THE HUMAN HEART ILLUSTRATED. 137 



ministers injustice, in zealously demanding right, does 
wrong, and in so doing actually creates a passion or taste 
to support self-will at almost any cost; and to carry this 
created taste into effect, passion or temper is called into 
requisition. These are natural consequences. 

Temper might be kept under subjection at certain times 
and occasions from the beneficient subjugation of youth; 
but what in human God has not cleansed, there is no cer- 
tainty of its cleanness save as it is subdued. This brings 
the necessity of the work of the Holy Spirit manifested in 
Figure 4 — the Contrite Heart. 

There are two distinct subjects, and we ought to give 
some idea of their differences, operations, and valuations. 

The subdued and well regulated temper of individuals 
during youth, is an invaluable blessing; and can somewhat 
be realized on reflection in the evening of life; and better so 
treading the waves of the waters of Jordan. Well subdued 
temper, like the grace of sanctification, renders its benefits 
during life, and makes it easy in the throes of death. In 
the sanctified soul death is a mere sleep — the martyr 
Stephen fell on sleep. The sanctified soul sees the conflict 
far in the distance — far enough to save itself without the in- 
convenience of a hazardous run; and therefore neither is 
whipped nor has the cause to show the coward : he sees and 
shuns the cause. The passionate must whip, be whipped, or 
show himself to be a coward — he has no alternate. 

The subdued temper, like Jehoram, king of Israel, under 
the direction of Elisha, successor of Elijah, "Saves himself 
* * * not once nor twice." To be brave is to be hon- 
ored — but there is a wide difference between bravery and 
recklessness: 

Standing for your sacred right, 
And rushing into common fight. 

To be led by temper causes persons to die the death of 
fools. We remember in our youth a young man by the 



138 THE HUMAN HEART ILLUSTRATED. 



name of Samuel Lane, on the island of Barbados, British 
West Indies, who was brought up with us in the same 
school of pugilistic science. He was a great boxer and 
possessed a fierce temper. He was successful in whipping 
almost*every individual with whom he came in contact. He 
took no denial but offered himself in combat with any who 
might meet his disapprobation. While we were on the is- 
land of Jamaica, British West Indies, he offered to fight an- 
other great boxer — Blooms by name — and in that fight, of 
which we were eye witness, he was not merely worsted, but 
was taken directly to the hospital and soon died from the 
effects. He might have been a living man to-day if it were 
not for his temper. He challenged Blooms to fight — we heard 
him — and we were made perfect in the lesson we learned 
from our father. We knew his father and mother: they 
made no effort to subdue his temper. Away from them on 
the island of Jamaica he was buried before he was twenty 
years of age: temper took him to an untimely grave; and 
that is but one case out of many which pass under ouf spe- 
cial observation. There are many persons living to-day 
who would have been dead had they not controlled their 
temper; and worse than that, many, yes, many are consigned 
to spend their eternity in the pit of destruction who, if they 
had controlled their temper, might have been in heaven or 
on earth urging their way to heaven — sad thought! 

But there is a difference in the operation of temper sub- 
dued by nature or in youth, and of that subdued by grace. 
Temper subdued by grace is perfectly safe in keeping, but 
only safe so long as sufficient grace is kept around it. A 
tiger is a tiger, whether he is asleep or awake — tied or loose. 
While it is true the harmlessness of the tiger is caused by 
its condition, yet the fact seems just as apparent; he needs 
only a chance, and to be placed where he can do his mis- 
chief — that chance will give you evidence of his tigerish in- 
clinations. It is true, grace is the chain by which he is 



THE HUMAN HEART ILLUSTRATED. 139 



bound, and it is a chain strong enough to bind and keep 
bound ; but a sufficient of it must be kept at hand. 

When grace wins, like Samson when his hair was shaven, 
weakness supplants strength and makes a road for a suc- 
cession of weaknesses; but in the absence of grace, should 
weakness follow, it is like Samson's strength when his hair 
began to grow — fierce to death. When temper is subdued 
during youth, the subjugation becomes a part of nature's 
cultivation, and is easily kept under control. 

In this view, the advantage of youthful subjugation has 
the pre-eminence. Grace is always sufficient to subdue tem- 
per, providing a sufficient of it is kept on demand. It must 
be remembered, God never takes away the will power — He 
never claims the key — but cleanses the house of all impuri- 
ties when the door is opened to Him. The key is in the 
hand of the individual who is also furnished proper instruc- 
tion : so long as the instructions are followed there is no pos- 
sibility of the enemy obtaining an entrance. 

The light is beaming. Its torches are scattered over the 
entire heart. The Adorable Spirit is hovering with out- 
stretched wings, amid its dazzling halo. The peacock, goat, 
swine and toad are making their way from this heart 
in full speed. The tiger, though fierce in its nature, 
follows suit. It is on the run and has not time to gaze be- 
hind — is compelled to go. ' Go, ravenous beast; go! and 
carry with thee the root and branch of thy destructive 
work. And now, penitent heart, keep your door locked 
and set a watchman upon the tower; for though he looks 
not back like the peacock, his return is just as sure as that 
of his fore-runner. 

No matter how fierce a person's temper might have been, 
when the Spirit of God enters, anger and all of its con- 
comitants and their manifestations are changed; and gen- 
erally the greater the manifestation of former anger, it is 
likely to change its nature into warmth of affection. Pas- 



140 THE HUMAN HEART ILLUSTRATED. 



sion having acted upon the emotional nature, makes it sensi- 
tive to the touch; and consequently love meets a higher 
sounding keynote upon which it plays its loudest strains. It 
needs watchful superintendence. From the top of the hill 
i to the base is a long distance, but is easier reached than to 
stop midway. 

This is not always but is often one of the chief causes of 
religious manifestations. With a little obervation it may be 
seen that the greater the tendency to manifestation, the 
greater the inclination to temper. The person who is not 
easily governed in one thing is hard to be governed in an- 
other; is easily gotten off in one thing and follows the ex- 
ample in others; and for this cause persons are wrongfully 
accused of being pretenders — hypocrites. Their passionate 
nature gives them a sensitiveness of touch — good or bad; 
and when touched by the power of awakening grace, the 
strings upon which passion plays, being touched, vibrate 
in highest tone. 

This causes a controversy of gravest doubt: how a person 
could be so happy awhile ago, and now so "mad." 

While this creates a doubt, careful study of human na- 
ture establishes the fact that both may be true, though not 
commendable. The manifestation of this disposition may 
be discovered in careless Christians who are not given to 
watchfulness and prayerfulness ; and is generally a hindrance 
to religion. Such persons may be in earnest in all they say 
or do, yet it is hard to impress one in its belief. Where the 
best judgment is not carefully exercised, it is not hard for 
warmth to show its weakness. Tears are signs of weep- 
ing, but laughing, the opposite, may be so heartily indulged 
in until it brings tears from the eyes: they are not so great 
distance after all. Now if the eyes be seen wet with tears, 
laughing it not expected — not surmised, but weeping; so 
when a person is rejoicing through happiness, ill-temper is 
not looked for, coming from the same direction, but with a 



THE HUMAN HEART ILLUSTRATED. 141 



little consideration it may put in appearance. The pos~ 
sessor of ungovernable temper establishes a doubt of his 
condition for time and eternity, forasmuch as any 
strange wind is prepared to drive him on the rock of de- 
struction; and the enemy knowing where his weakness lies 
seeks every opportunity to agitate its sensitiveness, and so 
accomplish his ruin. This disposition ought to be watched 
and guarded against. 

The tiger is going with all his might, but he signed no 
agreement not to return; and if he had, you could not af- 
ford to trust him; he is likely to break his vows. He loves 
the human heart as a congenial dwelling-place. To him it 
accords so well with his vicious and fierce nature. 

When the divine Spirit does His work, knowing that there 
may be occasional downgrades, as well as up, put on the 
brakes and prepare for downgrades. Practice will give evi- 
dence of the use of it, or you may find yourself running at 
lightning speed — down grade — and no means to stop, till 
like the two thousand swine you are covered by the dashing 
waves of the ocean never to rise again. Then, "O how sad 
it will be, brother." Force the tiger to go — he is dangerous 
asleep or awake. 

There seems to be — and the Scripture confirms it — an 
abiding enmity existing between man and the serpent. 
Yes, God placed that enmity between them. "I will put 
enmity between thee and the woman, and between thy seed 
and her seed; it shall bruise thy head and thou shalt bruise 
his heel." 

This declaration has been enforced ever since its utter- 
ance. The serpent attempts to bruise the heels of the sons 
of Eve at the risk of having his head bruised, according to 
the divine ordinance. Satan practiced his subtle deception 
in the form of a serpent. This enmity is mixed with an 
amount of dread one for the other; hence, the serpent is al- 
ways running from man, and man from the serpent. "The 



142 THE HUMAN HEART ILLUSTRATED. 

Lord said unto him, What is that in thine hand? And he 
said, A rod. And he said, Cast it on the ground. And he 
cast it on the ground, and it became a serpent ; and Moses 
fled from before it." We have no doubt that as soon as the 
serpent saw Moses, it fled from him also for the Lord com- 
manded Moses to catch it. 'The Lord said unto Moses, 
Put forth thine hand, and take it by the tail. And he put 
forth his hand and caught it." The serpent seemed to be 
going from him. It seems both were running from each 
other. 

In Figure 3 the serpent is seen making his way from that 
heart in haste, and like the pride of life — the peacock — he 
throws his head back; showing his unwillingness to relin- 
quish his coveted place of abode. Nevertheless, however 
much he hates to lea^e, he is compelled so to do. 

The divine Spirit asks no quarter: nor favor of any. If 
the individual opens the door to him — which includes a full 
surrender — he enters and accomplishes the work of thor- 
ough renovation. When He conies, He conquers all. 

In Figure 4 the Floly Spirit, having fixed His abode in the 
centre of this heart, even the wily serpent finds himself shorn 
of his abiding place, is completely outside the heart, as 
thrown by the lightning power of Jehovah's presence; yet as 
from a dream he awakes to uncoil himself ; he lifts his subtle 
head and gazes back to the place whence he came, with ardent 
zeal and strong desire for its habitation once more. He 
will reach it again, unless he is watched with the eyes of an 
eagle. For this reason the Blessed Saviour admonished 
His disciples : "Watch ye and pray, lest ye enter into tempt- 
ation." Satan watches his chances with all possible care 
and never omits to strike when there is a hope of one's 
yielding. 

While this ophidian reptile — the slimy serpent — it noted 
for his subtlety, he is no less remarkable for the exercise of 
wisdom, persistency, and bravery, though he is noted for 



THE HUMAN HEART ILLUSTRATED. 143 



cowardice. The serpent is wanting of many natural fea- 
tures of other animals, having no neck, shoulders, feet, only 
one lung, etc. There is an old saying that serpents have 
feet which are kept concealed, but may be seen by burning 
them — putting the serpents over fire. This is merely a 
myth. The male genital organ concealed, but capable of 
protrusion, might have caused this delusion or false idea. 
Serpents have no feet but move by means of folds assisted 
by muscles peculiarly arranged and attached to their many 
ribs, and which in their power of contraction enable the rep- 
tile to move at will, to stand nearly upright, to climb, dart, 
etc. 

The heart differs from many other animals, in that it has 
two auricles, like the human's, but unlike, has only one 
ventricle. That is to say, two upper apartments, but only 
one lower in the heart. 

Its subtlety can not be attributed to the arrangement of 
the chambers of its heart, but from the fact that the adver- 
sary, the devil, made its body a place of abode while he prac- 
ticed his cunning deception on the mother of us all. 

In the form of a serpent, Satan succeeded in corrupting 
the pure hearts of our first parents ; hence, it is the most fit- 
ting illustration of one of the chief of evils of the human 
heart; for the exercise of this evil propensity (enmity) which 
provoked the beguilement of our first parents. 

Wise, subtle, and persistent as Satan showed himself ca- 
pable, he only provoked the almighty counteracting power 
of Jehovah, who in His eternal wisdom furnished One 
"Mighty to save" ; and in the cleansing power of the divine 
Spirit who descends into the contrite heart, neither the ser- 
pent's wisdom, cunning, persistence nor bravery impedes his 
going as representative of bitter enmity. All are on the go, 
and so rendering up their places, or the places formerly oc- 
cupied in the darkened heart. In this contrite heart, the 
Adorable Spirit — the rightful possessor — spreads abroad 



144 THE HUMAN HEART ILLUSTRATED. 



His celestial wings in absolute complacency. It is thine to 
reign, O Spirit of abounding grace, and see the serpent flee 
— he goes, representative of enmity: go forever. 

But wisdom was given to the serpent, and he uses it to 
the greatest advantage in his accomplishment of evils. He 
received this acknowledgment from the lips of the blessed 
Saviour Himself. Jesus said to His disciples: "Be ye 
therefore wise as serpents." The Saviour knowing that wis- 
dom may be exercised in the accomplishment of evil as well 
as good, and knowing that this was the case in the exercise 
of the wisdom of the serpent, followed the command with, 
"And harmless as doves." 

If the serpent is noted for wisdom, he will not fail in con- 
tinuing its exercise for the overthrow of the success ©f in- 
dividuals, both soul and body. He is wise in exercising his 
venom of malignant enmity without making manifest his 
malicious design; and we think it was of that quality which 
the Saviour noted, bade his disciples imitate, so far as not 
making manifest even a good deed, if so doing the accom- 
plishment is hindered. That is to say, it is not always wise 
to make an exhibition of the intention to do good ; for Satan, 
in the serpent, hid his intention of doing evil, and in his 
wisdom succeeded. Imitate him in caution, but in harm- 
lessness, the dove. St. Paul took this caution and found 
success therein; he said: "But be it so, I did not burden you; 
nevertheless, being crafty, I caught you with guile." In- 
spiration speaking through the wisdom of Solomon, says: 
"Surely in vain the net is spread in the sight of any bird." 

It is not always wise to show your real intention, or you 
may give such warning to the intended captives as to cause 
them to make good their escape. 

We heard tell of a young minister of some talent as a 
speaker, warming up in his sermon, cried out to his hearers: 
"Now prepare to weep!" The old saying is: "Forewarned 
is forearmed" — nobody wept. To many persons, successes 



THE HUMAN HEART ILLUSTRATED. 145 



have been, are being, and will be hindered by their own 
proclamation of their intention. 

When Abraham would offer up his son Isaac he left his 
home early in the morning, but said nothing to Sarah his 
wife. When he arrived at the foot of Mount Moriah, he 
left his servants with the beast, and he and Isaac alone 
climbed the mount. He had no hindrance in obeying the 
command of God. He left Sarah asleep, probably, dream- 
ing of the pleasant future. He had nothing to hinder him. 
When Isaac asked him, said: "My father; and he said, Here 
am I, my son. And he said, Behold the fire and the wood: 
but where is the lamb for the burnt offering?" Abraham 
answered: "My son, God will provide himself a lamb for a 
burnt offering." In accordance with the declaration of the 
prophet — the father of the faithful — God provided Himself 
a lamb for the offering. 

For his wonderful success in obedience, Jehovah pro- 
claimed of Abraham: "By myself have I sworn, saith the 
Lord, for because thou hast done this thing, and hast not 
withheld thy son, thine only son, That in blessing I will 
bless thee, etc." This was accomplished by the exercise of 
wisdom — the wisdom that cometh from above. 

The serpent is wise — this is one of his noted character- 
istics — he is wise in his well concocted schemes. To over- 
come his enmity requires the exercise of divine wisdom : 
this can be obtained by being possessors of drafts — sight 
drafts — cashed at heaven's bank. 

Practical view of the destructive nature of the enmity of 
Satan may be conceived, or better understood, by mention- 
ing the story of a dialogue of devils. The story goes, that 
in a certain church there was a sister noted for her good 
works, abundant grace, and Christian zeal. She had her 
conflicts, but none of those things moved her. She was 
powerful in prayer and seemed unshaken in faith; so much 

H. H. — IO 



146 THE HUMAN HEART ILLUSTRATED. 



so that the devil and his imps learned to be afraid of her. 
In her work she accomplished much good. To impede her 
progress the arch fiend of darkness called a council to find 
what was necessary under the circumstances. He was de- 
sirous of obstructing her way and accomplishing her de- 
struction. 

In the council one devil rose up and offered to under- 
take the plan of obstruction and destruction. When the 
chief inquired for the plan of his operation, he said he would 
go and persuade her that there was no God, no devil, no 
heaven, no hell. The arch fiend cried out, Away with such 
stuff. If you tell her that kind of stuff, she will run you 
off before you succeed in delivering your first sentence. 
Save yourself the trouble. I know her, and such things she 
calls "nonsense." 

Then, there arose another devil and, offering his services, 
said I will undertake the job of planning her destruction. I 
will preach to her that there is no hereafter; that death ends 
it all — there is no such thing as eternity.. Ah! said the pre- 
siding genius; that stuff will do for some but not for her. 
You will not succeed in presenting to her such suggestion. 
She knows whence such information comes, and ere you 
utter your words she will be on her knees thanking God she 
knows better. When she rises from her knees her face will 
shine with heavenly smiles. If you do not wish to make this 
woman stronger in faith, do not present such ideas. 

At this another devil went forward and thus expressed 
himself: May it please your majesty, I will undertake to ef- 
fect the destruction of this troublesome woman. I will 
preach to her that there is a God ; there are devils ; there is 
a heaven ; there is a hell — there is time and there is eternity ; 
but it takes so little time to prepare for eternity, there is no 
occasion for distress or worry — there is time enough. Said 
he, On this I have nearly peopled our regions — it rarely 



THE HUMAN HEART ILLUSTRATED. 147 



fails. He uttered with a trumpet voice: That will catch her! 
The old fiend again replied, yes, but in this you have struck 
an unfavorable case. This woman is not of that order. 
She seems established in such facts. At such things she 
gives no heed. She takes them to the secret closet, and 
falling on her knees she is worse than Jacob with the angel. 
She falls on you before you are out of her way and wears 
you out with her earnest ejaculations; and at each of these 
attacks she goes forth stronger and braver : — this will not 
meet her case. 

After many offers and suggestions, the expression of deep 
laids schemes which were declared fruitless, there arose a 
little old dried up devil, who said, unassumingly: "I can 
catch that woman." When the chief inquired what his plan 
would be, he said: "Well, I am small and can hide myself in 
a very little place without being noticed. I will get into her 
heart, in a very small corner, and there remain till the time 
appointed: I will catch her!" 

At this declaration the chief smilingly said: "Try it.". 

This little dried up devil's name was enmity; so he left 
the council and entered upon his determined undertaking. 

He visited and created dissatisfaction between this sister 
and her friend which grew into disunion, dislike, and fin- 
ally enmity. So this little devil succeeded in hiding himself 
in this previously zealous woman's heart and remained un- 
noticed, because it appeared a very small thing to be dis- 
pleased at a person for good cause — for so enmity is often 
considered. This feeling cooled the ardor of the sister and 
changed the current of her life : it was not removed until the 
day of her death. She held that the sister wronged her. 
She died suddenly with that enmity hid within her bosom. 

At her death that little devil sailed to the regions of dark- 
ness, and cried: "I have caught her! I have caught her! 
she is ours: enmity caught her." The big bells of hell rang 



148 THE HUMAN HEART ILLUSTRATED. 



out the dark news — enmity had destroyed the soul of that 
sister. 

It was enmity, how much we can not tell, but sufficient to 
accomplish the work — to destroy the precious soul. One 
may justify himself with the feeling that he has a cause; and 
he may term it, a good cause. 

It is true all a person may be worth is his influence, 
strengthened by his reputation; the man or woman who at- 
tempts to deprive him thereof has done him not merely 
harm, but irreparable injury; and that may be almost too 
heavy to be borne. Depriving him of a good name might 
have been done by a friend — at least, an apparent friend — 
a brother or sister; this adds to its grievousness. 

This was David's heavy burden : "Yea, mine own familiar 
friend, in whom I trusted, which did eat of my bread, hath 
lifted up his heel against me. For it was not an enemy that 
reproached me, then I could have borne it: neither was it 
he that hated me that did magnify himself against me; then 
I would have hid myself from him. But it was thou, a 
man mine equal, my guide, and mine acquaintance. We 
took sweet counsel together, and walked into the house of 
God in company." 

We may feel justified in disliking evil actions, and as a 
consequence, the evil-doer; but, remember, there is a very 
fine line between dislike for good reason, and hate or en- 
mity on said account. In some cases name is nothing, but 
the real fact is the thing we are to be interested in. To 
name hate or enmity dislike, does not alter its virulent nature 
— this is often done to the destruction of individuals — they 
nickname things. A name is nothing under such circum- 
stances. 

In this the wisdom of the old serpent is seen, for he 
suits circumstances to occasions, opportunities to times, and 
supplies disagreeable occurrences to overcome certain 



THE HUMAN HEART ILLUSTRATED. 149 



weaknesses, and so catches his bird unless it keeps its eyes 
wide open. Think of the effort put forth and the success he 
had in catching a woman who was an acknowledged power, 
but who failed to watch this weak point. There are so many 
occasions for watching and praying that any omission is 
dangerous. The envious serpent is on the alert at all times 
and in all places. 

All you have and are on earth may depend on your good 
name, and it is certainly very wicked to be deprived thereof; 
but it is extremely unreasonable to give with it not merely 
the portion in time but eternity. Remember we are com- 
manded to give cloak also, if our coat is demanded ; but 
this is in order to reap the better portion — the eternal por- 
tion; but no reason can be furnished why we should sur- 
render, under any circumstances or for any cause, eternal 
salvation. And as enmity will so easily affect our salva- 
tion, God commanded: "I say unto you, Love your enemies, 
bless them that curse you, do good to them that hate you, 
and pray for them which despitefully use you and persecute 
you" ; and the reason given is : "That ye may be the children 
of your father which is in heaven : for he maketh his sun to 
rise on the evil and on the good and sendeth rain on the 
just and on the unjust." 

But you say, How can I love the man or woman who rob- 
bed me of all I had or expect to have? God commands it, 
and He asks nothing possessing the shadow of impossibil- 
ity in the eyes of reason. He gives us His divine reason — 
His own forbearance with grievous persons. When the 
woman was brought before Him for a grievous crime, and 
His judgment required, He judged thus: "He that is with- 
out sin among you, let him first cast a stone at her." We 
are informed, "They which heard it, being convicted by 
their conscience, went out one by one, beginning at the eld- 
est even unto the last." No doubt, those who were as guilty 



150 THE HUMAN HEART ILLUSTRATED. 



and worse — guilty of similar and worse crimes — were more 
earnest and importunate for her death, cried out vehe- 
mently: she was taken "in the very act." They soon had 
occasion to leave her uncondemned — they were convicted 
in their hearts. Thus, when we would strenuously deal 
with others, if we would think of the mistakes of our own 
lives, we would have reason to loathe ourselves. This rea- 
son will prevent us from hating others — will remove the 
cause of enmity. It is for this as well as other reasons Jesus 
commands us, "Love your enemies"; for we offend as we 
are ofifended, and if we expect forgiveness, we must forgive. 
If we expect those we have made our enmies — and 
especially God — to bear with us, we must bear with others. 
This is a part of the teaching of the Lord's Prayer: "For- 
give us our trespasses, as we forgive them that trespass 
against us." 

We need not ask how can we love the man or woman 
who ruined or attempted to ruin us, for we do things more 
contrary to reason than that, when it is our will so to do. 
What an individual really needs is the spirit to comply with 
the divine behest. Love for love is human; love for hate, 
or other disagreeable features is of the divine. If a man is 
of the Spirit he will walk in the Spirit. He that is truly born 
of God and living in God, does not — can not — hate. Re- 
member the little devil of hate or enmity overthrew a soul 
that all else failed. 

Nothing is more persistent to carry a point than enmity, 
and if persons allow themselves to be hoarded with what 
may be called hard feelings — another name for enmity — they 
will find it to be like cider, or other spirituous liquors — be- 
come stronger as it gets older: they will ultimately find 
themselves the hot-bed of enmity, intentionally or uninten- 
tionally. The so-called cause, or no cause, can never justify 
the willing violator of God's command. 



THE HUMAN HEART ILLUSTRATED. 151 



Speaking of the persistency of enmity, we think of the 
Scripture account of the sowing of the tares: "While men 
slept," enmity worked. In the gloom of the night, at the 
time when slumber pervades all but the ghost of evil intent 
and wicked determination: "While men slept, his enemy 
came and sowed tares among the wheat, and went his way." 

Persons will do more, make greater sacrifices, en- 
dure greater sufferings to accomplish the evil mo- 
tives and intentions of enmity than for anything 
else; not excepting the salvation of their immortal souls. 
If you wish to notice the "go-aheaditiveness" of any under- 
taking — at least while the heat is in operation — watch the 
enterprise started from that motive or feeling. Winds may 
blow, storms may beat, sun may scorch, and rain may lash ; 
but neither rain, sun, storm, nor wind will succeed in com- 
pletely obstructing the way in carrying out the intent 
created by enmity. There is but one thing to prevent it — 
the obstructing hand of God. Persons of that nature will 
fight though failure is inevitable. Enmity fights God, 
though it is conscious of its failure. It fights though a 
whipping is inevitable. 

Enmity scorns to offer any inducement of reconciliation, 
unless it covers the furbished steel under the flag of truce for 
the sake of opportunity to accomplish its direful work. It 
accepts no quarter unless satisfied with the blood of its vic- 
tim; and withal, it is the bane of cowardice. It is braver in 
facing all consequences to satisfy the worst side of nature, 
and to ward off the idea of being a coward; yet, no man 
fights to hide an infirmity harder that he who is conscious 
of possessing the spirit of enmity. Enmity is' a coward, 
and its acts are incontrovertible proof of that fact. The 
serpent, its representative, 

Has neither heels nor toes, 
But in its meanest form it goes. 



152 THE HUMAN HEART ILLUSTRATED. 



It goes from the heart of Figure 3, and is completely out 
of that of Figure 4 — but it looks wistfully behind. 

No enmity dwells in the breast of the contrite soul; no 
no, he loves God and as an inevitable consequence, he loves 
the followers of Christ — loves all mankind; for he recog- 
nizes in man the excellency of the workmanship of God. 
He is at enmity with none of God's creatures, and tries to 
prevent others from being at enmity with him. His object 
is to obey God's command : "If thou bring thy gift to the 
altar and there remember that thy brother hath aught against 
thee : Leave there thy gift before the altar, and go thy way ; 
first be reconciled to thy brother, and then come and offer 
thy gift/' This is an unmistakable subjugation of selfish 
propensities, and is evidence of the ingrafted wisdom of the 
indwelling of the Spirit of God; hence the Saviour's com- 
mand: "Love your enemies." To us, this is the highest de- 
mand of sacred requirements, and is therefore the spiritual- 
ization of the moral law, and can not be carried out without 
complete yielding to the workings of the Spirit of God. 
The reason given reveals the fact : "That ye may be the chil- 
dren of your Father which is in heaven." Do not keep the 
slimy reptile folded in your heart; let him go. Let him go 
never to return. 

The complete change of this contrite heart is recognized 
in the "gone" of the tortoise — it is gone also. 

The tortoise is the representative of sloth, and as a natural 
consequence lingers, this being its native element; but even 
in this case we have the evidence that all that is needed is a 
total surrender to the power of the Blessed Spirit. If the 
surrender is truly made, the "gone" will not be a year, a 
month, a week, a day, nor an hour. Total surrender means 
instantaneous cleansing from one and all transgressions and 
wickedness — of sjoth as well as anger. Like the peacock, 
goat, swine, toad, tiger, and serpent the* tortoise has made 



THE HUMAN HEART ILLUSTRATED. 153 



his escape rather than to endure the scourge of the Spirit — 
nothing on earth, in heaven, nor hell can endure His al- 
mighty scourge. When He applies His cleansing power 
all uncleanness disappears. The tortoise is like the infirm 
man who had not walked for more than twenty years, see- 
ing the house in which he was on fire and nothing to save 
him save walking, walked out of danger hurriedly. 

Fire destroys everything before it. It is said water is 
stronger than fire, because it quenches fire; but that depends 
upon the quantity and quality of either. Elijah's fire drank 
the water and burned the fiercer. 

When the divine Spirit observes a total surrender of the 
heart — no matter of what nature — He enters and sets it on 
fire. That is the cleansing process. There is no quenching 
power to that sacred fire, save a revocation of the surrender. 
When a heart is placed in the power of the Holy Spirit the 
divine fire consumes pride, lewdness, intemperance, avarice, 
anger, enmity, sloth, and everthing which defiles : hence the 
tortoise in its slothfulness must go — it has gone. 

It is true, nobody can see himself as others see him, but 
sloth is such a peculiar feature of sinfulness that it is hard 
for a person not to recognize it in himself; yet the guilty in- 
dividual — like all persons, more likely to look upon what 
they have done than what they have not done — bravely asks : 
"What have I done?" This is not an infrequent requisi- 
tion. Well, suppose we say, "Nothing"; was that the ob- 
ject of one's creation? If this be the object of creation the 
individual is fulfilling it; but all conceive that the object of 
creation is the reverse. The sin which condemns beyond a 
doubt is the transversion of the object of creation. Did 
God create the sun, the moon, and stars for nothing? Did 
He create the earth or the worm thereof for no cause? 

Look at the sun in his never ceasing revolution, how he 
makes his daily journey through the skies, spreading light 



i 5 4 THE HUMAN HEART ILLUSTRATED. 



and heat and health and vigor and life to all fortunate 
enough to enjoy the effects of his rays. Behold the moon 
how she reigns the elements, and causes the ebbing and 
flowing of the waters of the mighty oceans; expands and 
contracts her power and influence in the life of vegetation 
and similarly influences the human system. And when she 
hides her face to be seen anew the wondering stars point the 
way in darkest night, even on the trackless ocean, to the 
weather-beaten mariner, and guides him safely into the de- 
sired port. 

Does the earth not hug to the beating pulsation of her 
bosom her inhabitants, though she flies through space swifter 
than a cannon-ball — furnishing means to feed, to clothe, for 
comfort, for pleasure and protection? Why, the very worm 
cleanses by devouring destructive substances which other- 
wise would prove hurtful to man and his interests. Is it 
reasonable that the masterpiece of God's workmanship, 
made in His likeness and after His image, could have been 
created to accomplish really nothing? Some slothful peo- 
ple ask "What have I done?" Why, nothing, of course. 

In all cases of success, in laudable enterprises, the power 
to go up stream gives undoubted evidence of life and en- 
ergy. The intellect is the greatest power attached to hu- 
man nature ; when he allows it to be governed by the lower 
nature — and such is his heart — the greater is debased by the 
lesser. The old saying is, Any dead fish may go down 
stream — only the living go up. It is the providence of the 
intellect to view itself, at least when the mirror passes before 
it; when it sees its nature debased by lower order, and per- 
ceives that there is one divinely capable of rendering im- 
mediate aid, at the consent of the will, it is an easy matter to 
give chance to the spirit of grace. 

Sloth in its nature is cankerous. It is to the vitality of the 
soul what a cancer is to the body: it never ceases to eat till it 



THE HUMAN HEART ILLUSTRATED. 155 
i/A * ■ " 

has consumed the last spark of the essence of life. When 
sloth has reached its ultimatum, it would rather die for itself 
than change its condition under any circumstances. 

I heard it told of a lazy man who was so steeped in his 
own way that it was agreed to cure or kill him. He was 
handed ov er to a committee who examined his case and 
agreed to bury him alive. The persons selected started 
with him to the place where he was to be buried. On their 
way to the place of execution, a man seeing them, called to 
the committe, said: "Where are you going with that lazy 
fellow?" One answered: "Going to bury him; he is too lazy 
to live." The man piteously exclaimed: "Poor fellow! I 
have a quart of corn, I will give it to him rather than have 
you bury him alive." The lazy man lifting up his head, in- 
quired: "Is it ground ?" On being answered in the nega- 
tive, calmly said: "Carry me along." 

This story might be fictitious; but be it as it may, it gives 
some idea of the power of confirmed sloth. A loss of regard 
for even life, and that is the gift man holds more valuable than 
all. A very strong statement was made by the deceiver — 
Satan — but being made directly to God, whom he knew he 
could not deceive, told the truth; said: "All that a man hath 
will he give for his life" ; yet, a man may become too sloth- 
ful to save his own life. This we may not have to search too 
earnestly to find evidence. Of this man, Solomon said: "A 
slothful man hideth his hand in his bosom, he will not so 
much as bring it to his mouth again"; and again: "The de- 
sire of the slothful killeth him; for his hands refuse to labor." 
There are more deaths from sheer slothfulness than we are 
ready to admit; therefore in such cases it is not unreason- 
able to name such slothful persons, suicides. 

Slothfulness does not affect the body alone or less might 
be said thereof; but it affects the soul and all of its interests. 

Of course the pangs occasioned by the suffering of the 



156 THE HUMAN HEART ILLUSTRATED. 

soul can not be felt during life, especially when the heart is 
darkened, save as the vivid thoughts traverse the intricate 
parts of the mind's eye and occasionally reveal to it its eter- 
nal condition, and it imagines itself already under the hand 
of long provoked justice. It must be remembered, too, that 
it is an easy thing to steel the heart against condemnation, 
and the repeated commission of offenses generally accom- 
plishes this hardening process, and gives to sloth a better 
opportunity to accomplish its design. The soul is greatly 
endangered by sloth : danger, not merely in time but of eter- 
nal condemnation. We should, therefore, seriously con- 
sider the power of sloth in affecting the soul's interests dur- 
ing life and in death. 

There is an analogous instinctive operation between the 
soul and the body, though they are of such different compo- 
sitions, their relations are closely allied. The five senses of 
the body are attributed to the soul. The soul is said to see, 
hear, smell, taste, and feel like the body; and therefore in 
many instances the one is used as an illustration of the other. 

In this figurative way the Psalmist said : "Their souls ab- 
horreth all manner of meat; and they draw near unto the 
gates of death." Solomon using similar figure, said: "The 
liberal soul shall be made fat: and he that watereth shall be 
watered also himself." Striking more fully our subject, the 
same writer said: "Slothfulness casteth into a deep sleep; 
and an evil soul shall suffer hunger." 

The last reference applies the very word "slothfulness" to 
the soul; and if it has such control of the body, notwith- 
standing it is not wanting in discernment, i's surely evokes 
efforts for the destruction of the soul. Sloth is a disease — 
it eats like a cancer. It clasps the soul as it does the body 
and preys on it to the death. Ah, slothful soul! thine end 
is death, unless a radical change shall ensue. 

There are undoubted symptoms of the sloth of the soul. 
With the Christian one of the first symptoms is, dullness in 



THE HUMAN HEART ILLUSTRATED. 157 



the appreciation of divine truths which leads to tardiness in 
overcoming and removing obstructions which prevent him 
from attending on and giving proper heed to things touch- 
ing his soul's interests ; and finally results in — often — total 
surrender to the feeling incident to sloth — giving up all en- 
ergy and is wholly overcome by feelings. We often hear 
persons speak of feeling as if it were all and in all. They 
do not feel like it. 

In illustrating the sloth of the body, we presented a case 
which showed that there is a condition of soul which seemed 
to prefer death to a change. This was intended to show the 
terrible condition of a certain stage of sloth — yet it is not 
utterly incurable. 

Sloth may be cured, if taken at the proper time and han- 
dled with the proper care; but it demands will and effort of 
no mean nature. First it requires a consciousness that the 
spirit of sloth has taken hold of the soul; and secondly, a 
will and determination to be rid of it. There must be a 
firm determination to sever the links of this wooer to death, 
and nothing must be allowed to deter nor dampen its ardor. 
This determination must always be kept in view, or the cor- 
roding influences of sloth will make an effort to produce 
drowsiness amidst its effort to break its chain; but persever- 
ance invariably brings success. When once the chain is 
broken, let this be your motto: "A burnt child dreads the 
fire." 

The foregoing, consistently attended to, will undoubtedly 
cure sloth, but remember, it is a disease — a terrible dis- 
ease. The tortoise is gone and still going; help him to go; 
keep him going; for his return means more than the fun of 
it. Ever be on thy guard and watching unto prayer. 

This slumber from my spirit shake, 

Warn'd by the Spirit's inward call; 
Let. me to righteousness awake, 

And pray that I may never fall; 
Or give to sin or Satan place, 
But walk in all thy righteous ways. 



158 THE HUMAN HEART ILLUSTRATED. 



CHAPTER V. 

JUSTIFICATION. 
A Heart at Peace With God. 

Evangelical justification is a state of grace which not 
merely realizes, but freely — though humbly — acknowledges 
the gift — the gift of free grace, saving grace; complete for- 
giveness of all sins and personal acceptance through the 
merits of the once crucified, risen and ascended Saviour. 

This condition, in its complete realization, as a conse- 
quence, brings perfect peace in the nature of the at-one- 
ment with the once offended God — hence, peace with all 
mankind. Saint Paul puts it: "Being justified by faith, we 
have peace with God through our Lord Jesus Christ: by 
whom also we have access by faith unto this grace wherein 
we stand, and rejoice in the hope of the glory of God." 

Grace is always saving in its effect — any amount of di- 
vine grace will save a soul; but it must be remembered, 
however, that a soul with little grace is likely to be deceived; 
and since grace has to do with living as well as dying, grace 
to live is really the grace for which we should pray: grace 
for dying will be the outcome of living, if living there was. 
The quantity of grace is experienced by living as well as in 
dying — if not more so. Evangelical justification settles all 
wavering questions, removes all doubts, and establishes be- 
yond all controversal indication that here abides peace 
which the world can not give nor take away. This is the 
condition of the heart in the following illustration: 



Figure 5. 




THE HUMAN HEART ILLUSTRATED. 159 



FIGURE 5 is a representation of a heart in a state of jus- 
tification — at peace with God and all mankind. 

Meditating of the past, as one allows his mind to revert to 
previous figures representing the sinful heart, one may re- 
member the dreary dungeon of sin where Satan ruled, and a 
complete number of his imps claimed their abode; where 
the holy angel stood, one hand uplifted in the attitude of 
pleading, and the other pointing to the chief sin of the 
darkened heart and stubborn conscience: the sin above all 
sins — pride. Where the Blessed Spirit in the form of a 
peaceful dove with outstretched wings seemed to be glanc- 
ing upward; where pride, lewdness, gluttony and intemper- 
ance, avarice, anger, enmity, and sloth surrounded their 
prince, all reveling in their gymnic glees of evil conception, 
wicked actions, and base determinatons, held high carni- 
val; and these things might be read from the vicious coun- 
tenance of the individual. 

From the state of incoming light, where the countenance 
changed to a sad, though rather pleasing aspect; and the 
angel with uplifted sword silently declares by the presenta- 
tion of the skull, the presentiment of death, natural and eter- 
nal : ''The soul that sinneth, it shall die" ; and the down- 
ward gliding of the Adorable Spirit with His inevitable sur- 
rounding halo of divine light — which always accompanies 
Him and enlightening the previously dark abode of the soul, 
scattered His sparks in the form of flakes, as the heart is 
opened to Him: put the enemy and his hosts to flight, and 
began the work of renovation. 

From the contrite heart where the Spirit having de- 
scended amidst His sacred halo in the form of a dove with 
extended pinions, surrounded by flakes of divine light, and 
under the mellow refulgence of the fixed star upon which 
rested the anxious eyes as the little bark moved over the 
billows of life, gaining from the star correct views of its lat- 



160 THE HUMAN HEART ILLUSTRATED. 



itude and longitude, as a matter of necessity, enabling her to 
shun the shoals, whirlpools, quicksands, and uncertainties; 
and the angel with the uplifted cross in one hand, and hold- 
ing in the other — to the view of the contrite heart — a sign- 
board with a quotation from the lips of the blessed Saviour: 
"Come unto me and I will give you rest." 

That contrite heart having accepted these terms became 
no place of abode for the horrible fiend and his imps; hence, 
the peacock, goat, swine, toad, tiger, serpent, and tortoise 
followed the king of darkness with his extended wings and 
deformed feet; all trying to escape from the place made to 
them more than uncomfortable by the presence of the Holy 
Spirit. They are all forced to move with unwonted speed. 
They leap, they jump, they glide as fast as their natures per- 
mit. The heart having been opened to the Adorable Spirit, 
they were swept out. 

In this consecrated heart — at peace with God — there is a 
realization of what is known as justification. Peace, be- 
cause of the source of unshaken faith in the Blessed Christ ! 
« peace, because the trust is wholly and solely in Christ ! peace, 
because the anchor is dropped within the veil ! peace, 
because God has answered the request and granted 
the peace which is sought and can be found nowhere else 
but in the calm and constant repose in the risen and 
ascended Saviour. It may be noticed, in the contrite heart, 
the star appears closer to the eye — more in the range of the 
focus of vision so as to be ready to discern. Whenever the 
faith is strong, the eyes are keen : 

"Behind a frowning providence, 
They see a smiling face. " 

The star immediately under the eyes produces natural 
light, but the Spirit exhibits spiritual light. To the natural, 
cloud is a representation of darkness. Clouds may roll be- 
tween the vision of the star and thus obscure, at least for a 



THE HUMAN HEART ILLUSTRATED. 161 



time, definite observation; but to the opened and well en- 
lightened soul, the Spirit inevitably furnishes light at all 
times and under all circumstances. 

It must be understood that the soul and the mind are not 
the same. The light which enlightens the soul will en- 
lighten the mind, but the mind may be enlightened while 
the soul is in utter darkness. 

Thus the star of observation reaches and enlightens the 
mind — not the soul ; but the light of the Adorable Spirit en- 
lightens the soul and spreads its light before the mind to 
be utilized, according to its will and capacity; and though 
the will never ascends above the capacity of the mind, yet 
the activity of the will increases the capacity of the mind — 
persistent will is the basis of developments. Wherever there 
is a fixed will, if the capacity is not there, it is being or will 
soon be developed. 

Saint Paul sets forth these differences in the first chapter 
of Romans and at the twentieth verse, thus : "For the invis- 
ible things of him from the creation of the world are clearly 
seen" (by the light of nature) "being understood by the 
things that are made, even his eternal power and Godhead ; 
so that they" (the rebellious) "are without excuse/' 

Speaking of the revealed light, presented in the divine 
truth, and typified by the hovering of the Heavenly Dove, 
the apostle says — Romans I : 16-19: "For Iamnotashamed 
of the gospel of Christ : for it is the power of God unto salva- 
tion to every one that believeth ; to the Jew first, and also to 
the Greek. For therein is the righteousness of God reveal- 
ed from faith to faith : as it is written, The just shall live by 
faith. For the wrath of God is revealed from heaven 
against all ungodlines and unrighteousness of men, who hold 
the truth in unrighteousness; Because that which may be 
known of God is manifest in them; for God hath shewed it 
unto them." God through His word reveals Himself to the 
h. h. — 11 



162 THE HUMAN HEART ILLUSTRATED. 



world, and by the Holy Spirit distinctly makes manifest the 
truth as it is in Jesus Christ. The man who will not receive 
it, does so because he has the will and power so to do. 

In this heart at peace with God, neither Satan nor any of 
his imps is to be seen — they are gone out of sight. Thus, 
this stage of perfect peace with God, rids the soul of the an- 
noyance of Satan. Not that he does not lurk around, but 
the grace of God places the individual above his ravings, 
and in every case where a conflict would otherwise take 
place — as when clouds rush into clouds and in crashing 
peals the electric spark escapes in vivid glare and makes the 
beholders dread, the eagle passes through the clouds, soars 
far above and looking calmly down, escapes the shock. 

At a glance it can be seen that the countenance of this 
heart is peaceful and serene. It may also be noticed that 
no amount of vacant place is found therein. Where once 
Satan occupied the figure of Jesus and Him crucified, even 
on the cross, is there to be seen. The individuals at peace 
with God never allow this transaction to pass from their 
minds — they can never forget. Love begets love, and the 
recognition of the love of God for such individuals mani- 
fests itself in establishing wherein God showed His love for 
them. This is kept before the mind's eye, under all circum- 
stances, the great source of this salvation. 

Then, there is a circle around the blessed Saviour, seem- 
ingly to allow nothing to mingle or commingle with His 
individuality — Jesus Christ, God's annointed Son. Jesus 
Christ and Him crucified must stand alone. Here persons 
are likely to bring about confusion by mixing and comming- 
ling things with the Source of salvation. When there is 
such mixture, doubt or uncertainty is generally the result. 
In the mind the personality of Christ must always be con- 
sidered for its separte and distinct individuality. 

The individuality of Christ has always been its peculiar 
identification — it has been in time, and will be in eternity. 



THE HUMAN HEART ILLUSTRATED. 163 



He never goes in partnership with any individual — angels 
nor men. The Prophet Isaiah said on this line — Chapter 
63, verse 3, 5 — "I have trodden the wine-press alone ; and 
of the people there was none with me : .* * * * And 
I looked, and there was none to help ; and I wondered that 
there was none to uphold : therefore mine own arm brought 
salvation unto me." Saint Mark bearing testimony of the 
singular accomplishment of Christ, said — 14th chapter and 
15th verse — "And they all forsook him, and fled." And 
John bearing record of the declaration of Christ, said — 18: 
8 — "Jesus answered, I have told you that I am he : if there- 
fore ye seek me, let these go their way." This means Jesus 
alone under every and all circumstances. 

In the wake of the oblong enclosure surrounding Christ, 
flakes of light are visible ; and notwithstanding the light 
which proceeds from His own personality, is always visible, 
a flake of light may be seen inside the enclosure. Thus it 
may be conceived where Jesus is, there is always light in 
Him and by Him and from Him — there can be no darkness. 
He Himself is the Sun of righteousness and a light which 
enlightens every man who comes into the world. God is 
light. 

Over the head of the Saviour is seen an inscription, "L N. 
R. I." This is the old Latin abbreviation, JESUS Naza- 
renus, Rex Judaeorum, translated: Jesus of Nazareth, King 
of the Jews. This is what He was represented to be, in the 
spirit of derision ; but He was, and to-day is, thank God, 
King of kings and Lord of lords. His kingdom is an ever- 
lasting kingdom, and His dominion has no end. 

Directly over the head of the Saviour, is the Heavenly 
Dove with outstretched wings. He is encircled to mark His 
separation and to point out His individuality. This is the re- 
presentation of the descent of the Holy Spirit, and as the 
place is congenial to His nature, there He abides. So in 
that heart the picture of the blessed Christ and that of the 



1 64 THE HUMAN HEART ILLUSTRATED. 



representatives of the Holy Ghost give evidence of the 
great peace which abides there : the peace which passes all 
understanding. 

A couple of tear-drops may be seen falling from the eyes 
of the individual whose heart we give a passing glance. 
Tears do not always represent sorrow. Sometimes they 
are the result of contemplation on the goodness of God, as 
well as when one sees he has offended his Maker. These 
tear-drops, no doubt, are fallen from the joy inexpressible 
which is full of glory. Yes, one who has abiding in Him 
the Spirit of God and the transfixed sign of His redemption, 
can but rejoice in .God, the Rock of his salvation. The 
heart is lighted up. Flakes of light are scattered over the 
entire heart. 

To the right of the heart is seen a ladder, and upon the 
top round of the ladder a rooster; and these are appropriate 
signs. The ladder represents pleasant dreams, such as 
Jacob beheld on his way to Padan-aram : "And he dreamed, 
and behold a ladder set up on the earth, and the top of it 
reached to heaven : and behold the angels of God ascending 
and descending on it. And, behold, the Lord stood above 
it, and said, I am the Lord God of Abraham, thy father, and 
the God of Isaac ; the land whereon thou liest, to thee will I 
give it, and to thy seed." The latter therefore is to repre- 
sent traveling; — upward. It is to impress upon our minds 
that we are not to stand still in the Christian engagement ; 
but round after round we are to ascend, higher and higher, 
higher and higher. As said the great apostle to his scat- 
tered brethren — Hebrews 6 : i — "Therefore leaving the 
principles of the doctrine of Christ, let us go on unto per- 
fection ; not laying again the foundation of repentance from 
dead works, and of faith toward God." We are to climb 
upward. It is the only surety and safeguard for spiritual 
improvement. 



THE HUMAN HEART ILLUSTRATED. 165 



The rooster standing on the top round of the ladder is in- 
tended to represent that which crowed at the time of Peter's 
denial of the Saviour, and its intimation is pertinent. The 
crowing was a warning to Peter of his vow which, contra- 
dicting the assertion of th : Saviour became rash ; for when 
Jesus said all would be offended because of Him, Peter re- 
plied : "Although all shall be offended, yet will not I." Af- 
ter Peter had denied the Saviour, the cock crew and so re- 
minded him of the declaration of the Master : "Before the 
cock crow, thou shalt deny me thrice. And he went out, 
and wept bitterly." The cock, therefore, is a reminded of 
our vows, our shortsightedness, and calls our attention 
when we falter in the fulfillment of our vows. 

On the left side of the heart there is a vertical column 
which is crossed by two instruments, as is the ladder on the 
other side. The column, no doubt, may represent stability 
and uprightness. One of the chief successes of Satan is, the 
carelessness of men concerning their upright walks and 
chaste conversations. It is amazing sometimes to see in- 
dividuals who claim that their hearts have been changed 
from nature to grace how little they exercise care as to their 
Christian standing. They seem to be perfectly careless 
whether they are considered Christian-men, men, or devils. 
'1 ney seem to feel that they know and that is sufficient. 

When the heart is truly at peace with God and enjoying 
its full realization, it does not merely seek to know for itself, 
but like the standing column, presents to the world its sta- 
bility and uprightness : for it is not enough to know, but to 
give a reason for the hope which is in you. 

The chief object of the man who enjoys perfect peace is, 
to benefit his fellows in the representation of his Master. 
He is in the world, and knows it, but to all he makes it plain 
that he is in Christ and Christ in him ; therefore he is not of 
the world. Less than this a man has no surety. 

}~w is not easily shaken by the winds. In his starting out 



166 THE HUMAN HEART ILLUSTRATED. 



he counts the cost. The truly awakened soul knows that he 
is like a ship on the ocean, he must contend with tides, 
winds, and waves ; and sometimes these will be adverse one 
from the other, and at other times they combine their 
forces. There are time^ when he finds they are so turbu- 
lent it is impossible to beat against them. He keeps by him 
and with him his anchors which, when heeds be, he throws 
from the bow or astern. 

Whether we realize it or not, every individual is guided 
by a certain influence, and is likely to attract that which 
is congenial to his nature or allied to his own spirit. As the 
evil attracts the evil spirit, by which he is guided; so the 
g6od attracts the good spirit which seeks to influence the 
life of the individual. 

Nearby each ear of this figure stands an angel with two 
inscriptions. At the left ear the inscription reads : "He 
that overcomes shall inherit all things." At the right: 
"Far be it from me, that I should glory in anything, but 
our Lord Jesus." These are appropriate and applicable 
monitions, and seem to represent the whisperings of the 
Spirit of God ; for such is the condition of the human heart, 
that even the man or woman who is at peace with God, and 
enjoying justified faith and resignation must be reminded 
he has enemies to overcome, and that his ultimate triumph 
depends on overcoming the last enemy. That if he be 
saved it will not be his work, therefore, to him there is no 
glory ; and if he should glory in anything, it must be in the 
cross of our blessed Lord and Saviour, Jesus Christ. Thus 
it may be seen that the heart which must enjoy con- 
stant peace, must continually attribute the enjoyment 
through the Spirit to Him who was dead and is alive again ; 
and behold He lives forever and ever — and has the keys of 
death and hell. 

One of the peculiar features of this heart — enjoying per- 
fect peace — it is in view of a church ; but the church is not 



THE HUMAN HEART ILLUSTRATED. 167 



in the heart : it is outside of it. One of the greatest mis- 
takes made by Christian people is, that they can live con- 
sistent Christian lives outside and independent of the 
church. If this be so what would be the idea of the estab- 
lishment of a church? One could scarcely give credit to 
the Master for this gracious work — the work of the Chris- 
tian church. 

Our Blessed Saviour said on one occasion : "J say also 
unto thee, That thou art Peter, and upon this rock I will 
build my church ; and the gates of hell shall not prevail 
against it. And I will give thee the keys of the kingdom of 
heaven : and wmosoever thou shalt bind on earth shall be 
bound in heaven : and whosoever thou shalt loose on earth 
shall be loosed in heaven." Here not merely the necessity 
of the church, but that it is the connecting link to the eter- 
nal rest in heaven. 

From this declaration, coming directly from the Saviour, 
any thoughtful mind may conceive that the church militant 
has something to do with the church triumphant. The 
church on earth seems to be the open door to the heavenly 
Jerusalem. It might not be, we do not believe it is, the in- 
dispensable way to heaven. We believe of this way as we 
do of water baptism ; it is a necessity — a necessity when the 
opportunity is given — but not an indispensable necessity: 
not an indispensible necessity when the opportunity does 
not present itself. God saves to the uttermost — He saved 
the man upon the cross — in his last moments he cried : 
"Lord, remember me when thou comest to thy kingdom." 
Christ saved him without the church and without water — 
there was no opportunity — if the opportunity offered itself, 
our idea is, in order to be saved he would have been com- 
pelled to accept both. 

The church is there to remind the individual that if fire 
must burn, fuel must be added. If the grace of God is to 
abound and to accomplish its end, it must be sought. In- 



1 68 THE HUMAN HEART ILLUSTRATED. 



dividuals must attend the place where the message of God 
is dispensed; not occasionally, but constant visits must be 
made for wholesome instructions and godly admonitions. 
We sensibly believe that the church is the congregation of 
believers, but here we speak of the edifice : the place where 
the gospel is preached. Probably the figure represented by 
the bush being on fire and not consumed, was the grace of 
God in the heart of believers ; but the edifice is the place 
where the fuel is added to the fire and which causes it to 
burn more brightly. 

Justification is a simple declaration, but its intent is com- 
pletion. There are those who claim justification and yet 
fail to enjoy that perfect peace with God and all mankind. 
Where one is, the other follows as a natural consequence. 
There are those who are ready to condemn justification, be- 
cause they believe those who claim justification are not at 
peace with God, not being at peace with all mankind. Such 
are right, and yet may be wrong. They are right, if they 
are capable judges of the fact ; they are wrong, if they are 
unable to discover all points and arrange in perfect order all 
difficulties. For any man to be a righteous judge in mat- 
ters of the kind, he must possess these and greater qualities. 
Yes, but quotes a man : "By their fruits ye shall know 
them." This is a rather stubborn fact, but sometimes the 
sight does not satisfactorily prove the nature of the fruit. 
Some fruits have one appearance and another taste. We 
make no attempt to justify wrong or evil-doers, neither do 
we encourage human judgment under all circumstances. 

Peace and justification are connecting and interchanging 
links. That is to say, perfect peace assures one of the state 
of justification ; and justification produces perfect peace. 
Justification is not the state of human perfection, but it is a 
solid and constant condition. True peace is subject to 
change, but is itself unchangeable. Justification is a step 
below sanctification. The difference between justification 



THE HUMAN HEART ILLUSTRATED. 169 

and sanctification is: justification is the state of being free 
from the guilt of sin, and sanctification is to be rendered 
righteous or holy by imputation. The person who feels 
justified by the blood of Christ, can not doubt his saved 
condition : cannot be driven by the adverse circumstances 
of life ; but lies cheerfully and constantly on the promises of 
God. Notwithstanding, he is not as safe in that state as in 
that of sanctification, of which we will speak in the succeed- 
ing chapter. 

Justification is of two kinds — legal and evangelical. Le- 
gal justification is that by which we are justified by the 
works of the law, and cannot be applied to our human con- 
dition, for as much as we are violators of the law. We can- 
not, therefore, be justified by the works of the law on ac- 
count of violation. Angels have always kept the pre- 
cepts and commandments of God: they are therefore justi- 
fied by the law. By the law no flesh living can be justified. 

Evangelical justification is pardon or release from con- 
demnation by the acceptation of a competent substitute — 
Christ is our accepted substitute; therefore, our justifica- 
tion is evangelical. 

The figure of this heart presents it in a state of justifica- 
tion, because of its assimilation of the sacrifice of the 
Blessed Christ who died for the guilt of the guilty, and hav- 
ing risen for its justification became its Substitute. When 
this is truly accepted and wholly depended upon, the indi- 
vidual is justified by faith ; and as the Scripture has de- 
clared it, enjoys the peace of God which passes knowledge. 

Notwithstanding the state of justification, watchfulness is 
an indispensability ; for persons who are justified by faith 
will only continue in that condition as long as he keeps his 
eyes on Christ and watches the movements of the enemy. 
The poet expresses it thus : 

"Help me to watch and pray, 
And on thyself rely; 
Assured if I my trust betray, 
I shall forever die." 



170 THE HUMAN HEART ILLUSTRATED. 



Justification, like other states, needs some mark as a con- 
firmation : this evidence is good works. Whenever the in- 
dividual is truly justified the work will follow as a conse- 
quence. No individual can rightly claim justification when 
his work is not in conformity thereto. Paul says: "Being 
justified by faith we have peace with God through our Lord 
Jesus Christ, by whom also we have access by faith into his 
grace wherein we stand and rejoice in the hope of the glory 
of God. And not only so but we glory in tribulation also, 
knowing that tribulation worketh patience, and patience ex- 
perience, and experience hope, and hope maketh not 
ashamed, because the love of God is shed abroad in our 
hearts by the Holy Ghost which is given unto us." The 
apostle gives us as the sole cause of this state: "For when 
w~ were yet without strength, in due time Christ died for 
tLc ungodly." 

In this heart neither Satan nor his imps are seen, and it 
may be surmised whether or not his Satanic majesty has 
ceased to visit this place made sacred by the occupancy of 
the Holy Spirit, presented in this state of grace. While 
there are states which provoke the frequent visits and dem- 
onstrations of Satan, more than others, he never abandons 
his efforts to decoy and destroy a soul in which there is 
hope of its salvation. There is a state, however, in which 
his visits effect little or nothing ; when he knows this fact he 
only seeks chances. In those events, it may appear as 
though he is totally absent, as there is for him no rest in 
abiding. It is the state of the heart which produces this 
condition. The higher the state of grace, the less assault of 
Satan; that is to say, the less the assault of Satan af- 
fects the individual. A high state of grace is like a fort 
well surrounded and fortified. 

There is holy ground on which Satan dares not step, yet 
he seeks his opportunities, and as soon as the individual's 
feet tread on the other side of the line, which nature often 



THE HUMAN HEART ILLUSTRATED. 171 



evokes, he uses the opportunity to his best advantage. The 
lower the bird flies, the greater is the danger of its exist- 
ence. Even the little boy catches the sparrows which 
jump from limb to limb ; but the best hunter fails to ensnare 
the eagle — it lives above the skies. 

This heart at peace with God, or in the state of justifica- 
tion, fully realizes the necessity for the individual love for 
God, His word, the sanctuary and its messages, and the 
company which meets there to worship the object of its 
love. Such an individual readily unites with the company 
in singing: 

"O happy day that fix'd my choice 
On thee, my Saviour and my God ! 
Well may this glowing heart rejoice, 
And tell its rapture all abroad. 

O happy hond, that seals my vows 

To him who merits all my love; 
Let cheerful anthems fill his house, 

While to that sacred shrine I move. 

Now rest, my long- divided heart; 

Fix'd on this blissful centre, rest; 
Nor ever from thy Lord depart: 

With him of every good possess'd. 

High heaven, that heard the solemn vow, 
That vow renew'd shall daily hear, 

'Till in life's latest hour I bow, 
And bless in death a bond so dear." 



172 THE HUMAN HEART ILLUSTRATED. 



CHAPTER VI. 

SANCTIFICATION. 
A Heart Devoted to God and Holy Living. 

There is considerable difference between living and dy- 
ing, and many persons have discovered that fact ; yet but 
few have cautiously and considerately inquired into its de- 
sideratum. Living admits a euphonic adjective, but dying, 
none. We say of living — holy living, righteous living, ter- 
rible living, careful living, careless living, etc. While 
death admits an adjective, dying does not, and with a good 
reason. Good dying, bad dying, righteous dying, wicked 
dying, or any kind of dying is not harmonious. The simple 
idea is, Dying. Its adjective is fixed by the eternal God, 
and can not be added to, consistently, by man. Living is 
the unchangeable qualifying incident which governs dying. 
The life must be lived — not as to duration so much — but 
must be lived : the duration, no doubt, greatly adds to the 
accord and concord, but living decides. So devotion, de- 
votedness, upright acts, sincerity, etc., serve as benefits for 
the living — living sees to dying. 

At a glance the heart which we are about to review, as it 
forms the subject for discussion — A Heart Devoted to Holy 
Living — attracts one's special attention in reviewing its 
symmetrical form. Of all the hearts before presented and 
hereafter to be introduced, the appearance of this is most 
noticeable. The precision of its form calls special atten- 



Figure 6. 




FRIEND OF CHRIST.— JOHN 15: 14,5. A HEART DEVOTED TO CHRIST 
AND HOLY LIVING. 



THE HUMAN HEART ILLUSTRATED. 173 



tion to its operation ; or, probably, its concise operation fig- 
ures more largely in its precise symmetrical appearance. 
That the operation has anything to do with the precise for- 
mation, may appear doubtful at a glance ; but when it is 
carefully considered every shadow takes to itself wings. 

Real beauty is covetable, though it may not always be ac- 
knowledged ; and individuals make desperate efforts to ob- 
tain it without attending to the source of its formation. , 
The defects of an irregularly formed face may be so com- 
pletely disguised that its irregularity may not make the 
slightest appearance. The beauty or homliness of a face is 
not so much the formation as the filling — the countenance — 
and the countenance is the result of the operation of the 
heart. To abridge discussion on this view, we point our 
readers to the countenance of criminals and savage individ- 
uals, and then to -that of a cultivated and loving disposition — 
a devoted and tender-hearted Christian. By examination it 
will be plainly discovered that to the working of the heart 
must be attributed the appearance produced. If you are 
still in doubt, change the conditions of those individuals and 
the radical change of their appearance will make itself man- 
ifest. 

Sanctincation is a state — a true Scriptural condition — 
doubtless the highest state of the Christian life. This state 
is differently denominated — holiness, sanctincation, purity, 
fullness of God, perfection, etc. It means a heart thor- 
oughly cleansed from all sin, perfect trust in God through 
Christ, and unshaken confidence in the knowledge of the 
fact. 

This is the state of the heart represented by Figure 6. 



174 THE HUMAN HEART ILLUSTRATED. 



There are persons who spend much time in seeking to ob- 
tain the beautiful — beauty in appearance. They seek it in 
curls, bangs, fashions, frills, cosmetics, powders, paints, etc. ; 
but its real foundation is in the heart. The heart properly 
framed and fashioned in the right spirit, love for God, love 
for humanity, love for right and righteousness, love for pur- 
ity and a pure conscience, and the possession of the latter 
will, undoubtedly, produce a beautiful countenance. If the 
form of the face is not regular the indwelling spirit will reg- 
ulate it. 

This heart is beautiful in appearance, yet on the right side 
is seen Satan in all his hideousness. He is seen on the trot 
— going from the heart but looking back. His backward 
glance means something. There is an object which seems 
to attract his attention : an object in this heart — One bearing 
His cross, from whom he flees. He is Christ. In that 
heart He appears bearing His cross — making it plain, as He 
once said : "My yoke is easy, and my burden is light." 
Christ is the only individual from whom Satan flees. He 
has no time with nor for Him, and the persons desiring to 
shun the constant attacks of Satan must keep within him 
the true figure of Jesus Christ : nay, Christ Himself through 
the Holy Spirit. 

The lesson which may be learned from this circumstance 
is, that no state, no condition of any individual places him 
. entirely out of the reach of Satan. 

It is true Satan's visits may be made less frequent and of 
less importance, as the state of grace raises one in the scale 
of Christian manhood or womanhood, in Christ Jesus : 
Satan never gives up his efforts to the last moment — the 
moment when the individual enters the pearly gates of the 
New Jerusalem. He lingers and loiters around looking 
here and there and making efforts of every kind to find a 
chance — if chance there be — and to take the advantage if 



THE HUMAN HEART ILLUSTRATED. 175 



haply he may find the slightest opportunity. He does not 
wait for things to turn up but makes strenuous efforts to 
turn up something. 

There seems to be an absence to view of his imps of ugli- 
ness which appear in or going from other hearts. There 
are cases which seem to be rather difficult for some of his 
imps, and on account of the stubbornness of those cases he 
may deem it not advisable to allow his less skilled imps to 
manoeuvre in efforts to obstruct their progress. His imps 
are all. skilled in concupiscence and all evil designs, but there 
may be cases which he will not commit to their charge. He 
knows that when those imps persevere in attacking those 
individuals who have reached that high state of grace they 
provoke praises and thanksgivings to the Giver of all good 
and perfect gifts ; he finds it wisdom, sometimes, to make 
their absence conspicuous. His intention, in so doing, is 
to induce calmness and finally carelessness : for when an in- 
dividual is not attacked from one quarter or another, he 
generally feels his security, and this feeling in many in- 
stances produces carelessness — that is Satan's opportunity. 
He is on the alert to seek his chance, and with him no one 
of them is allowed to go unnoticed. If there be any char- 
acteristic for which Satan may be praised, it is diligence. 
He minds his business to perfection — and everybody else's. 

On the right side of this heart stands an angel. It is a 
stereotyped conception that individuals are surrounded with 
influences which prove a blessing or a curse : which lead to 
right and righteousness, or to evil and destruction. It is a 
well-grounded conception that persons have guardian an- 
gels, and the Scripture often so expresses it that one would 
scarcely doubt the fact. The Prophet Isaiah — 63 :g — says : 
"In all their afflictions he was afflicted, and the angel of his 
presence saved them : in his love and in his pity he redeemed 
them, and he bare them, and carried them all the days of 



176 THE HUMAN HEART ILLUSTRATED. 



old/' This reference is doubtless made to Christ, for often 
He is called an angel of God. During the sojourn of the 
Saviour on earth He was often attended by angels ; they 
were made visible in the hour of His severe trials — they 
strengthened Him. 

Paul writing to the Hebrews, speaks of the guardianship 
of angels — Hebrews 1 : 13, 14 — "But to which of the angels 
said he at any time, Sit on my right hand, till I make thine 
enemies thy footstool? Are they not all ministering spirits, 
sent forth to minister for them who shall be heirs af salva- 
tion?" 

The angel seen standing by this heart is the guardian an- 
gel. The object of such individuals, no doubt, is to remove 
difficulties, surround the individual with holy influences, and 
to point to him or her the way which leads to light more 
correctly ; since to human views many things are obscure, 
notwithstanding they are dangerous. The work of the an- 
gel is to obstruct the way of Satan, and to counteract the 
otherwise destructive influences as far as the individual will 
yield submission. If to God and His holy angels perfect 
submission is acknowledged, perfect guidance will be the 
result : for the angel stands by the heart ready to point out 
pitfalls, ditches, quagmires, nets, gins, traps, and all danger- 
ous places ; and to induce the individual to move onward in 
the direct way which leads to life and immortality. This 
holy angel is anxious to fulfill his duty. He is the minister- 
ing spirit sent forth by God to pilot this soul through the 
dangerous paths of life, and he is delighted to fulfill his task. 
Pleasant it is to the angels of God to watch and protect the 
soul who yields obedience to Christ. He is not merely there 
in the time of success and prosperity, but in the greatest trial 
and adversity ; not merely to lead in a plain path but on the 
rough side of the mountain ; not merely when the winds are 
calm and favorable, but in the fierce winds and terrible tor- 



THE HUMAN HEART ILLUSTRATED. 177 



nadoes. He delights to obstruct Satan's skill, and foiling 1 
the enemy brings the object of his care out in a plain path. 

In this heart devoted to God and holy living it may be no- 
ticed that Christ takes his place in the center with His cross 
upon His shoulder, and presents to view His pierced hands. 
On the upper part of the crossbeam is written : "Faith, 
hope,'' and at the top of the straight beam, "Charity." At 
the lower part of the straight beam, the following appears : 
"My yoke is easy." 

The Apostle Paul writing to the Corinthian church — I. 
Cor. 13 : 13 — says: "Now abideth faith, hope, charity, these 
three ; but the greatest of these is charity." Charity stands 
at the head of the straight beam of the cross. 

Of the three graces, faith is an implement, the strongest 
and most indispensable to the world of mankind. He who 
is without it, is like a ship on the mighty ocean tossed, with- 
out a rudder. Faith has eyes to see, and it sees ; it has ears 
to hear, and it hears ; has nose to smell, and distinguishes the 
different causes and kinds of odors; is keen in its sense of 
touch, and can discern thereby in the darkest hour of 
night. It is notable for its discriminating taste: true faith 
— for there is a false faith — can not be deceived. 

Some persons think faith is a fancy, but the inspired Paul 
said it is a substance — it "Is the substance of things hoped 
for" ; that is to say, if an individual hope or desire a thing, 
no matter how far it may appear in the distance, if he will 
realize by his grip that it is his, and will not work against 
his hope, but toward it : it is his. Strange idea to some, but 
is nevertheless true in spirit and to the letter. 

When faith sprang up in the soul of Abel he offered to 
God an excellent sacrifice. His sacrifice was so much more 
excellent than Cain's, that he (Abel) obtained witness that 
he was righteous. When Abraham was called to go out 
into a strange place, where he knew not, unshaken confi- 
dence in God caused him to go, and he went not knowing 
h. h. — 12 



178 THE HUMAN HEART ILLUSTRATED. 



whither he went — but God went before him. God said to 
Abraham, offer up your son Isaac as a sacrifice; and 
through faith he went forward seeking the place, and having 
found it, he laid the young man upon the altar and stretched 
forth his hand to slay him. 

Moses had faith in God, and he refused to be called the 
son of Pharaoh's daughter, choosing, as saith the Scripture : 
''Rather to suffer affliction with the people of God, than to 
enjoy the pleasures of sin for a season." The children of 
Israel, governed by Joshua, marched around the city of Jer- 
icho seven days, and on the seventh day they shouted with a 
great shout, ,and the walls fell. All this was the work of 
faith, and the Scripture tells us through faith individuals 
subdued kingdoms, wrought righteousness, obtained prom- 
ises, stopped the mouths of lions, quenched the violence of 
fire, escaped the edge of the sword, out of weakness were 
made strong, waxed valiant in fight, turned to flight the 
armies of the aliens. There seems to be an unknown power 
in faith. That is to say, there is a faith which is not often 
comprehended — it remains unknown to the many. Faith 
stands at the head of the three graces, and when it is full- 
fledged, is unconquerable. Faith appears on the right arm 
of the cross which appears on the Saviour's shoulder: it is 
not to be reviewed without significance. 

Then, Hope occupies the left arm of the cross. It must 
not be allowed to slip the memory that there are two classes 
of hope — the false as well as the firm. Job said of the for- 
mer — Job 8: 13 — "The hypocrite's hope shall perish"; but 
another hope is spoken of by Paul — Hebrews 6: 18, 19 — 
"That by two immutable things by which it was impossible 
for God to lie, we might have a strong consolation, who 
have fled for refuge to lay hold upon the hope set before us : 
which hope we have as an anchor of the soul, both sure and 
steadfast, and which entereth into that within the veil." 

The soul is often spoken of as a bark upon the ocean 



THE HUMAN HEART ILLUSTRATED. 179 



which is subject to winds, waves, and tides. Sometimes the 
winds are very fierce and contrary. We have been upon the 
ocean when the winds were boisterous. When out on the 
deep ocean the ship may be placed before the wind and let 
drive, but when near shoals, rocks, or reefs, the anchor is 
an indispensable necessity. It steadies and keeps the ship's 
head towards the wind as nothing else will do at such times. 

Thus, hope is an anchor to the soul. It stays on God's 
word and hangs thereto. It is not carnal presumption, but 
unshaken confidence in Him who says and can not lie. It 
sees a promise and seizes it at the same time, and like Jacob 
of old, says : "I will not let thee go." 

It is very nearly allied to faith, as when it is said : "I know 
in whom I have believed, and I am persuaded that he is able 
to keep that which I have committed to him against that 
day." Faith grasps and presents the fact, and hope grap- 
ples and clings thereto — hope lays hold and refuses to 
let go. 

Then, hope is in itself a purifying process, as it is said : 
"Every man that hath this hope in him purifieth himself, 
even as he is pure." 

Christ is called our hope — that is, the foundation upon 
which we have to build our hope of heaven. No soul is 
sure of success in triumphing over the difficulties of life, 
unless the spirit of perseverance is therein cultivated until it 
becomes a part of its own nature. Hope is the instrument 
which works side by side with faith, and as a grappling 
hook, whatever faith gains, hope retains. 

But above all, at the top of the straight beam is the word, 
"Charity." 

Charity bears more than a single significance, but in the 
Scripture it has no reference to almsgiving nor the like. Its 
real meaning is, Love — love to God which produces love to 
man, and as a consequence, forbearance, which causes one 
to look at the best side of any and all things. Love is a 



i8o THE HUMAN HEART ILLUSTRATED. 



wonderful something — a power which can not be weighed 
nor measured. Its height, the knowledge of no individual 
has ever reached, neither can any delve into its fathomless 
depths. When we speak of love, the very idea of the love of 
God exhibits unknown heights and depths, and brings us 
in contact with nature incomprehensible in itself. Real 
love is like a circle — neither its beginning nor its end can be 
found : this is plainly manifested in the redemptive scheme. 
God the infinite and eternal needed nothing to increase His 
pleasure or happiness. God is the Wise — no acquirement 
could be made by which His storehouse of wisdom could be 
increased ; God the All-seeing — it was not possible that by 
any means or under any circumstances, with Him any de- 
velopment could be made manifest ; God the ever-present — 
here, there, and everywhere : it was not possible to increase 
the perfection of His possession in that or any other direc- 
tion : yet, through love, He gave His Son to die that He 
might save the fallen inhabitants of our world. That is 
love. The manifestation of such love in words and deeds to 
the children of men, produces similar love — that is charity. 

Charity is more than a name. The Apostle Paul spoke of 
it in the highest possible terms. We are sure the apostle 
can tell it in more terse and succinct manner — we give it in 
his words. He says : "Though I speak with the tongues of 
men and of angels, and have not charity, I am become as 
sounding brass, or a tinkling cymbal. And though I have 
the gift of prophecy, and understand all mysteries, and all 
knowledge ; and though I have all faith, so that I could re- 
move mountains, and have not charity, I am nothing. And 
though I bestow all my goods to feed the poor, and though 
I give my body to be burned, and have not charity, it prof- 
iteth me nothing. Charity suffereth long, and is kind ; char- 
ity envieth not ; charity vaunteth not itself, is not puffed up. 
Doth not behave itself unseemly, seeketh not her own, is 
not easily provoked, thinketh no evil ; rejoiceth not in ini- 



THE HUMAN HEART ILLUSTRATED. 181 



quity, but rejoiceth in the truth ; beareth all things, believ- 
eth all things, hopeth all things, endureth all things. Char- 
ity never faileth : but whether there be prophecies, they shall 
fail ; whether there be tongues, they shall cease ; whether 
there be knowledge, it shall vanish away." 

These are the inspired apostle's views, and all lovers of 
God see the indispensable necessity of this grace — charity. 
Charity is written on and is in connection with the cross; 
it is a great instrument to keep Satan at bay. Holy living 
does not merely demand it but possesses it bountifully. 

One of the chief reasons persons have so little faith in pro- 
fessed sanctified lives is, chiefly, because persons professing 
sanctification so often fail to exhibit a reasonable supply of 
this grace. They generally show a sensitiveness and are 
ready to "hit back," and to hit as hard, if not harder, if they 
perceive they have been struck : they show similar signs in 
connection with dislike. Let us read over and over again 
I. Corinthians, thirteenth chapter. The sanctified heart has 
much of God in it, and is expected to be like Him, at least, 
as far as humanity will permit — "Charity suffereth long." 
Charity carries with it a large mantle and is not merely 
ready to accept the admonition of the Apostle Peter — 
"Above all things have fervent charity among yourselves" 
— but being in possession of it, exhibits it — "For charity 
shall cover a multitude of sins." 

At the lower end of the cross, the words are seen : "My 
yoke is easy." The difficulty in following Christ is gener- 
ally exaggerated, and in so doing many are afraid to attempt 
what they suppose to be a difficult task. It is true, it is 
more difficult to climb a hill than to go down ; it is more 
difficult to walk in a narrow path than in a wide ; it is more 
difficult to walk in a straight line than it is to go as you 
please ; it is more difficult to go up stream than down — in 
fact, it is easier to go wrong than right. 

The difficulty in living a Christian life depends upon what 



182 THE HUMAN HEART ILLUSTRATED. 



kind of a Christian life is lived. An individual may be in 
possession of grace enough to make him miserable — this 
is done when persons attempt to carry grace which is clean, 
in an unclean vessel. 

To put a yoke on a neck which is not inclined to yield 
thereto, is the occasion of friction ; and in such case the sen- 
sitive suffers. The yoke can not feel, therefore, the neck is 
sure to be galled. This is not so to a pliant neck : the neck 
that yields to the yoke — there is no hurt. 

Whenever you find a person who complains of suffering 
through religion, as a general thing, you find a mistaken in- 
dividual. He generally suffers from or by religion — suf- 
fers, not by following the rules of religion, but by going 
by — passing by it — or going from it. It is a matter of im- 
possibility for such persons to enjoy the true substance of 
vital religion. To such the yoke is generally galling. 

In referring to religion on this point, not forgetting the 
effect of the yoke, the fault is in the neck — the unyielding 
neck. When the neck is made to conform to the yoke, the 
declaration of Christ is confirmed — if confirmation is 
needed — "My yoke is easy." 

Persons enjoying the fullness of grace — a sanctified 
heart — a heart devoted to God and holy living, invariably 
find the truth uttered by the Saviour: "My yoke is easy." 
Anything more or less denies the sanctified conditions of 
the heart. 

There are natural crosses made of wood, such as that on 
which the Saviour died ; and there are spiritual crosses, gen- 
erally made by obstructing the human will, obstruction, 
or contrariwise, is often the work of hands divine. For the 
success of every purpose, Providence designs the way, but 
the way of God is rarely ever the way selected by man. 
The pursuit of the way selected by man may be acceptable 
till it comes in contact with the way of Providence — and 
every spiritually cultivated man can almost always discern 



THE HUMAN HEART ILLUSTRATED. 183 



when he comes in contact with Providence. If, when he 
discerns that he is in contact with the. way of Providence, he 
changes his course and takes the way of Providence, there 
is no cross ; but as soon as he persistently crosses the line 
of demarkation, there commences the cross ; because he is 
out of harmony with Providence. There and then the cross 
becomes a yoke and galls. To the reverse, if when he 
comes to God's way — and that can be learned to perfection 
and is so called: that is, "Christian perfection" — he aban- 
dons other ways and follows it, he makes no cross. It is 
only the cross which one makes that is so galling when it 
has to be carried. 

There is another cross — the cross which Satan makes. 
Such a cross may gall, but not bitterly ; because God gives 
grace to bear such crosses. His declaration is : "My grace 
is sufficient." He said this to Paul, he says it to every one 
of His children. God can not help one to violate divine pre- 
cepts and then hold the violator guilty. When we make 
crosses by crossing the way of Providence, the cause of their 
burdensomeness and galling nature is, we have not the help 
of God — hence, the grievousness of the yoke. This is not 
so if the cross is made by crossing Satan's way ; when this is 
the case, we have One "Mighty to save" — Help is present. 

The spirit of a heart devoted to God and holy living en- 
ables it to see good in almost everything. It has the fac- 
ulty of turning everything to its advantage — it knows well 
how to yield to conquer ; and its conquests are invariable. 

Around this sanctified heart may be seen boughs in the 
form of a wreath with leaves and plentifully supplied with 
fruits, and an inscription which is guided by the formation 
of the heart, reads : "The fruit of the Spirit is love, joy, 
peace, long-suffering, gentleness, goodness, faith." In- 
spiration sent this message to the church at Galatia — Gala- 
tians 5 : 22-24 — "The fruit of the Spirit is love, joy, peace, 
long-suffering, gentleness, goodness, faith, Meekness, tern- 



184 THE HUMAN HEART ILLUSTRATED. 



perance : against such there is no law. And they that are 
Christ's have crucified the flesh with the affections and 
lusts." 

There is a remarkable difference with relation to the quan- 
tity of grace a person enjoys. It reminds one of sowing 
and reaping. No person could enjoy continual sowing with 
a prospect of reaping twenty, thirty, forty, fifty, or sixty 
years thence ; yet there is a large number of individuals — 
yes, thousands of individuals — who seem to be sowing with 
a probability of reaping after death : some live twenty, thirty, 
forty, fifty, and sixty years. Of course the fruit is good at 
any time, but it is no wonder that so many become weary in 
well doing and faint on the way. They go against the in- 
tention of Providence, and whatever crosses Providence 
pays the penalty — the yoke becomes burdensome. 

There are fruits of the Spirit, and those fruits ought to be 
enjoyed by every child of God ; but fullness of grace is the 
only thing that brings one to the enjoyment of those bless- 
ings. There are too many persons who will not be led by 
the Spirit, they, therefore, find themselves under the law; 
and are all their days trying to fulfill the works of the law — 
of course they fail. They work against the intent of Provi- 
dence. God's desire is that we should enjoy the fruits of 
our labor, and it is with us whether we enjoy them or not. 
We can not enjoy them unless we are found in the state in 
which we are capable of enjoying them. To enjoy the fruit 
of the Spirit we must be led by the Spirit. This leading must 
not be one day, one week, one month, nor one year ; but we 
must constantly place ourselves under the tutelage and 
guidance of the Holy Spirit : then it will be ours to enjoy the 
fruits of our labor — 'The fruit of the Spirit." 

We have just talked about love — the chief of the three 
graces — and here we have it again as the first sign of the 
fruit of the Spirit — Love. Notwithstanding the height and 
depth of love, its resources are inexhaustible. It takes in 



THE HUMAN HEART ILLUSTRATED. 185 



its arms humanity in its weakest, nourishes and cherishes it, 
and finding submission places it on a throne, and says to it 
reign to thy heart's delight. Pitying humanity it seeks 
for it in every place, high or low, bears with its infirmities, 
cleanses and re-cleanses, clothes and shelters it, and rarely 
ever reproaches it. Think of the father of the prodigal son 
— not one word of reproach nothwithstanding he knew the 
waywardness of his son. Love has a balm for every wound 
and a cordial for every fear — it is the chief fruit of the Spirit. 

Then, there is Joy in the Holy Ghost. There are thou- 
sands of Christian people who do not relish true joy in re- 
ligion, and there'is no small number who enjoy it merely 
at odd moments : probably in some lively meeting or during 
some stirring sermon : albeit joy is intended to be enjoyed 
by every truly awakened child of God. 

There are many mistaken souls who think that sorrow is 
the way to heaven, and on that account they knit their coun- 
tenances and disfigure their faces : so doing, they throw this 
branch of the fruit of the Spirit to the winds. They choose 
sorrow instead of joy; the former if not watched will pro- 
duce condemnation. 

It is joy that makes the pleasant countenance, which pro- 
duces the pleasant smile, which gives undoubted evidence 
that the Spirit of God dwells in the heart because thereon 
He sheds the smile of His sunshine. 

Then love and joy produce peace, and there is nothing in 
the world, aside from the source of it, the love of God — like 
peace : peace in the heart. O, how much suffering is en- 
dured because people have not the peace of God which 
passes understanding. 

Then, there is long-suffering — another name for patience. 
There are so many fretful people in the world — they live in 
all ages. In David's time he was compelled to cry out: 
"Fret not thyself because of evil-doers." It takes so little 
for people to say : "I do not wish to have anything more to 



186 THE HUMAN HEART ILLUSTRATED. 



do with such an individual as long as I live," and then ris- 
ing up, announce, "I know I have passed from death unto 
life, because I love the brethren." The individual who is 
fully and truly in God partakes of His nature— is long-suf- 
fering. That is, he is perfectly willing to suffer long. 
When Peter wanted to know how many times he was to 
forgive his brother, he liberally suggested seven times a day. 
As that is a complete number he thought his suggestion was 
complete; but I suppose he was completely dumbfounded 
when the Saviour modified it to seventy times seven. This 
requires long-suffering ; and the man who has grace to help 
him in every time of need is, no doubt, by grace, long-suffer- 
ing. 

Another feature is gentleness. If any persons on earth 
ought to be, what are termed ladies and gentlemen, they 
ought to be the children of God. We have not time to tell 
what we conceive to be a gentleman or a lady, but all know 
what it is to be gentle — this ought to be practiced to the 
fullest extent until one is confirmed therein, then add there- 
to man or woman. 

Goodness is the next fruit of the Spirit, but there are num- 
bers of persons who do not think that a man or woman can 
be good until he or she is dying. Suppose there is no dying 
— some people die without dying. He that does good is 
good,' as he that worketh righteousness is righteous. The 
more a person practices doing good deeds the greater the 
desire grows on him to do good, and vice versa. Goodness 
pioceeds from the good, and whenever goodness is seen it 
is supposed to come from the good. 

We are to add to our goodness, Faith. No man can live 
and be a Christian without faith, neither can any attain to 
the higher graces without abundance of faith, and God has 
not merely offered it, but gives it. If faith the size of a mus- 
tard seed can remove mountains, think of the advantage of 
the possessor of great faith. Says Jesus : "Woman, great is 



THE HUMAN HEART ILLUSTRATED. 187 



thy faith." She had her every need supplied, and so can 
any man or woman who lives in this atmosphere — who has 
a heart devoted to God and holy living; such a person has 
faith which laughs at impossibilities and cries it must be 
done. 

There is also meekness, the reverse of the spirit of the 
peafowl. The grace for which Moses was noted, and no 
doubt because of that fact he talked with God as no other 
man ever did. There dwells in men too little of the spirit 
of meekness. They are so thirsty to make their greatness 
known, that often they exhibit their littleness. This is the 
day of aspiration and men seem to be losing sight of the 
spirit of meekness — even the spiritual minded. This want 
of meekness stops the descent of a great many blessings and 
excellent gifts. If we can scarcely get along with ourselves 
when we discover in us some excellent traits, the question 
is ; what would we do if we had others and greater? Heaven 
is often compelled to close against us the windows whence 
come the gifts of God ; for if we lose our meekness in small 
gifts, Heaven only knows what we would do if we had 
greater. One of the conspicuous fruits of the Spirit is 
meekness. O, for more meekness. A heart devoted to 
holy living has it abundantly. 

The last given is temperance — and with it the apostle 
closes by saying : "Against such there is no law." Temper- 
ance is not merely abstinence from strong drink — though 
that is very conspicuous — but from all excesses, whether 
they be eating, drinking, talking, surmising, judging, or any 
inordinate desire. 

Temperance is a prominent gift of the sanctified heart, 
and is among the varied fruits which are at all times enjoy- 
able and enjoyed. Such a spirit pervading any heart can 
not help keeping it in perfect peace and spreading sunshine 
over the entire countenance. Blessed heart — devoted to 
God and holv living. 



188 THE HUMAN HEART ILLUSTRATED. 



In this devoted heart, the Heavenly Dove with out- 
stretched wings, representing the Adorable Spirit, is seen 
immediately over the cross borne by the Saviour; and un- 
der the dove is the word written "Charity" ; under, and run- 
ning crosswise, are the words "Faith," "Hope." The rep- 
resentative Dove is of more than common consequence, and 
neither individual nor church is better off for not giving 
more attention to the study and work of the Holy Spirit, in 
connection with man's salvation. 

Jesus Christ offered Himself a sacrifice for the sins of the 
world, and when He had finished His work he ascended into 
heaven with the declaration : "Nevertheless I tell you the 
truth ; it is expedient for you that I go away : for if I go not 
away, the Comforter will not come unto you ; but if I de- 
part, I will send him unto you." Before the ascension of 
our blessed Lord, He declared that all sins and blasphemies 
should be forgiven unto men, but the blasphemy against the 
Holy Ghost should not be forgiven, in this world nor in the 
world to come. This statement places before us the in- 
trinsic worth of the Holy Spirit, and the dire detrimentality 
in sinning against Him. 

It is our view, that the one thing above others which 
Christians and the world at large have to learn, is, the real 
benefit derived in rendering honor and homage to the 
Adorable Spirit — the third person of the Holy Trinity. He 
is the influencer to all good — thoughts, words, and acts. 
The cleanser from all impurities — of whatever nature : He 
is the holy guide to the right way and righteousness. With- 
out Him nothing commendable can be accomplished. 

When He takes offence from the acts or treatment of any 
individual, that soul dies to all eternity. That is, it is be- 
reft even of the hope of salvation forever and ever. Jesus 
having finished His work, opened the way to the tree of 
life — blessed be His name — returned to His former place as 
our Intercessor ; sent the Holy Spirit to induce all, to cleanse, 



THE HUMAN HEART ILLUSTRATED. 189 



guide, and protect all who will submit thereto — this is the 
Spirit's gracious employment. It is dangerous to insult 
Him. 

John Wesley being afraid of insulting Him cried out : 

"Stay, Thou insulted Spirit, stay, 

Though I have done thee such despite; 
Nor cast the sinner quite away, 
Nor take thine everlasting flight. 

Though I have steel'd my stubborn heart, 
And shaken off my guilty fears; • 

A nd vex'd, and urged Thee to depart, 
For many long rebellious years: 

Though I have most unfaithful been, 

Of all who e'er Thy grace received; 
Ten thousand times thy goodness seen; 

Ten thousand times Thy goodness grieved: 

Yet, O! the chief of sinners spare, 

In honor of our great High Priest; 
Nor in Thy righteous anger swear 

To exclude me from Thy people's rest " 

The Holy Spirit ought to be nurtured by all individuals 
and His presence courted, and especially by the blood- 
bcught army of God. The gracious Spirit is invariably 
honored by a heart devoted to God and holy living. In 
such a heart He makes His home, and there He ever abides. 
This heart is filled with pleasure and delight, the favor of the 
Spirit's countenance, bright ; because by Him the heart finds 
access to God through Christ — the association is mutual. 

Over the dove, with outstretched wings a star is seen — 
that star regulates the navigation on the ocean of existence, 
and by it the heart has constant knowledge of its where- 
abouts. By this star there can be no doubt. Christ is here 
presented under another regime. Christ was once known as 
the star of promise and hope, but now He is the star of 
vision. 



190 THE HUMAN HEART ILLUSTRATED. 

' '' 

Christ is called a star. Peter calls Him — II. Peter i : 19 — 
"The day star" ; and He calls Himself in Revelation — 2 : 16 
— the morning star : "I Jesus have sent mine angel to tes- 
tify these things unto you in the churches. I am the root 
and the offspring of David, and the bright and morning: 
star." When Christ is kept in sight (as the north star in 
case of navigation) there is no doubt of the soul's where- 
abouts. 

Just above the star, the eye of the heart constantly gazes 
on* it (the star) and so is in constant possession of its condi- 
tion and whereabouts — a very necessary thing for travelers. 
This gives the heart the advantage of enjoying the sweetness 
of peace, as thereby it is constantly kept lighted up and 
there is no chance for darkness. Darkness is a semblance 
of evil and the abode of foul spirits. 

This joy is the gift of God offered and presented to all 
creatures who are willing to comply with the conditions. 
Those who do not enjoy it deprive themselves of the sum 
and substance of Christianity. Christianity is not the work 
of dying, but living — the life decides the dying. 

"Blessed are the pure in heart, 
For they shall see our God; 
The secret of the Lord is theirs; 
Their soul is His ahode. 

Still to the lowly soul 

He doth Himself impart, 
And for His temple and His throne 

Selects the pure in heart." 



Figure 7. 




A HEART POSSESSING SOME GOOD THINGS, BUT NEED OTHERS. CHURCH 
AT EPHESEES— MODIFIED AFFECTIONS. REV. 2:4 



THE HUMAN HEART ILLUSTRATED. 191 



CHAPTER VII. 

APOSTASY— FIRST STAGE— MODIFIED AFFEC- 
TIONS. 

While it may not so appear at a glance, the first step is 
the real turning-point — good or evil ; and it is of more sig- 
nificance than is really considered: on this hangs the ul- 
timate. 

As we shall present three stages of apostasy, we here in- 
troduce Figure 7 as the heart representing the first stage of 
that lamentable condition. 



192 THE HUMAN HEART ILLUSTRATED. 

It is somewhat difficult for a person to perceive the spirit 
cf apostasy when it makes its debut into the heart, as it is 
represented by Figure 7. Nevertheless, such is a fact and 
by constant attention this heart will open to the reader the 
fact that it represents a declination of formerly enjoyed 
grace. 

The condition of this heart is represented by the figure of 
our Lord's message to the church at Ephesus — Revelation 
2: 1-4 — "Unto the angel of the church of Ephesus write; 
These things saith he that holdeth the seven stars in his 
right hand, who walketh in the midst of the seven golden 
candlesticks; I know thy works, and thy labour, and thy 
patience, and thou canst not bear them which are evil : and 
thou dost try them which say they are apostles, and are not, 
and hast found them liars : and hast borne, and hast pa- 
tience, and for my name's sake hast laboured, and hast not 
fainted. Nevertheless I have somewhat against thee, be- 
cause thou hast left thy first love." 

There are so many praiseworthy qualities commended of 
this church, that one can scarcely see the necessity for the 
conclusion : "Nevertheless I have somewhat against thee" ; 
but the closing part of the verse tells the story — "Because 
thou hast left thy first love." 

It will be noticed that on either side of the head of this 
heart — Figure 7 — is an inscription ; and on either side of the 
eye and star in the heart may be seen an inscription. In 
this heart our blessed Saviour appears on the cross, and a 
circle over His head reads : "The love of Christ constraineth 
us." At the foot of the cross, is the representation of the 
Word of God or an open book with the inscription : "The 
gospel of Jesus Christ." The figure of a church is also seen 
in this heart, and that of a fish (a good omen) is visible. 
And yet it is true, this heart represents one which has lost 
its first love. 

There stands at the back of the head a holy angel, and he 



THE HUMAN HEART ILLUSTRATED. 193 

holds in his hands two rolls ; one on each side of the head. 
The inscription of the roll at the right side is : "No man is 
crowned except he strive lawfully" ; and on the left : "He 
that shall endure unto the end, the same shall be saved.'' 
The inscription at the right side of the heart is very excel- 
lent and emphatic : "For me to live is Christ, and to die is 
gain" ; and on the left side : "Who shall separate us from 
the love ^ Christ?" 

From these cheering inscriptions one would scarcely 
dream that this heart has lost its first love, but it evidently 
has; and these inscriptions are incipient efforts made to rein- 
state it. The first fact noticeable in the loss of the first love 
is the absence of the Holy Spirit. He is not visible in this 
heart as in the previous ones, and the evidence of this con- 
dition is seen by the surrounding of the heart by numerous 
pictures of Satan and his imps. 

Nobody knows but God, and but few try to estimate the 
real value of the soul ; and therefore, but few make needed 
and strenuous efforts to rescue the soul from death. Christ 
in His indication of its value placed it above the world, said 
— Matthew 16 : 26 — "For what is a man profited, if he shall 
gain the whole world, and lose his own soul? or what shall 
a man give in exchange for his soul." On account of God's 
love and value of the soul, Tie makes every reasonable ef- 
fort possible to save it ; and if men were as anxious for the 
saving of souls as they ought to be, comparatively few 
would be lost. 

This may be observed in the strenuous efforts made to re- 
store the soul to its former condition — the love of soul and 
its intrinsic value. People talk of and condemn enthusiasm, 
but without it life would be but a skeleton — a vapor which 
passes away by degrees and is soon gone. 

By careful thought it can be seen that the grace of God is 
waning in this heart. Its attendant angel knowing the dan- 
ger, makes every effort to restore it to its former favor, pre- 

H. H. 1 3 



194 THE HUMAN HEART ILLUSTRATED. 



sents to its special gaze — at the seat of the mind's eye — on 
either side of the head (so that turning either way they can 
be seen) on the right side : "No man is crowned except he 
strive lawfully" ; and on the left side : "He that shall endure 
unto the end, the same shall be saved." 

Seeing the declination, the angel seems fearful, and with 
good reason ; for when humanity starts to drift, but few con- 
ceive how rapidly it goes backward ; therefore, the heavenly 
guide urgently presents these stirring Scriptural facts to its 
immediate gaze : "No man is crowned except he strive law- 
fully." The cross and the crown are connected in this di- 
vine declaration, and of it the poet sings : 

"Since I must fight if I would reign, 
Increase my courage, Lord; 
I'll bear the toil, endure the pain, 
Supported by thy word." 

On the other side he presents the idea, that salvation de- 
pends on final endurance: "He that shall endure unto the 
end, the same shall be saved." This loving guardian can 
find no stronger argument with which to stimulate the mod- 
ified affections of this heart. He is doing his part as a faith- 
ful guardian angel, and there are doubtless thousands of 
instances where such gracious monitions succeed in restor- 
ing the individual to former love ; but in this case (intended 
to show the possible result when once deceived) we are to 
prepare for the worst. 

To all appearance this heart has not lost its good qualities 
nor excellent desires. Within its enclosures on its right 
side, it has printed Paul's declaration: "To me to live is 
Christ, and to die is gain" ; and on the left side : "Who shall 
separate us from the love of Christ." It contains also the 
figure of Christ crucified, and encircled over His head the 
words: "The love of Christ constraineth us." There can 
be no doubt these are strong thoughts of a determinate 
heart ; yet the heart seems to be deceived. We are to learn 



THE HUMAN PIE ART ILLUSTRATED. 195 



therefrom that with all these and more, there may be some- 
thing lacking which all these can not supply — the burning 
love of God — not on the tongue but in the heart — "Thou 
hast left thy first love." 

We ought to give a few thoughts of what is termed "First 
love" — the lacking of which leads to the condemnation of 
this heart. 

The love which first permeates the heart is something to 
think of. It is the love which impregnates the heart of the 
newly-born soul, and is of purest kind. It is without par- 
tiality, formality, or hypocrisy. When it enters the heart 
it cleanses it from every vitiating influence — we are speak- 
ing of solid conversion — no matter whether the occurrence 
is quiet or demonstrative : the heart is thoroughly cleansed ; 
and the true evidence is, the individual has naught against 
God nor any of His creatures. 

Cleanliness is godliness; therefore, no consistent person 
loves dirt for its sake — dirt is not like God. God Himself is 
not a lover of uncleanness, but anything which God loves, 
the individual is willing to embrace. Then his thoughts are 
pure. He is willing to be anything possible for the good 
of humanity ; anything which God wants him to be. This 
is the idea of "First love." This ought to increase as the 
individual advances in the knowledge of God, notwithstand- 
ing comparatively few persons allow themselves to retain 
this pure affection. They allow this, that, and almost any- 
thing to creep in and take permanent and prominent place 
in the heart; and as the consequence, they leave their first 
love. This, no doubt, the Ephesian church did — they "Left 
their first love." This is the regretful condition of this 
heart. It is in a backsliding attitude, yet this can scarcely 
be seen : even the countenance has not yet changed. 

The question may be asked, what can induce such a heart 
to decline from such a desirable condition? We answer, 
several things. 



ig6 THE HUMAN HEART ILLUSTRATED. 



First, Failing to seek constant and consistent divine aid. 
Secondly, Not using when it ought, grace as it is afforded. 
Thirdly, Self-arrogation. 

First, no matter how high an individual may ascend, his 
needs are not less ; nay, they are more ; and the aid of God 
must be constantly sought — if consistently sought it will be 
obtained. It might be noticed a church edifice is seen in 
this heart, and to some it may seen very commendable — to 
us it does not. There are so many persons who have the 
church in their hearts, they have no need to go thereto, so 
they often stay at home or go elsewhere. The message of 
the sanctuary must be sought and enjoyed* at every possible 
opportunity. Nothing should hinder it but decided impos- 
sibility. To lose relish for the message of God, and thereby 
His aid, as a natural consequence will produce spiritual 
weakness ; and at the time of weakness anybody is likely to 
fall. When the body is deprived of food it becomes weak ; 
the same is true of the soul ; and sanctuary blessings are nu- 
tritious food to the soul — the person who neglects it is in 
danger. 

Secondly, not using as we ought the grace given, is an- 
other cause for leaving our first love. Lay a sword or any 
edged instrument aside, do not clean nor use it, and the 
keenness of its edge will soon be destroyed. Those who en- 
joy the love of God should use it, and so doing they will be 
taught the proper use thereof. If you have Jesus in the 
heart talk of Llim, like Him administer to the necessities of 
the needy, and make an effort to induce others to be as you 
are, and the more you will see the necessity of so doing. In 
doing these you will never love Christ less. 

Thirdly, persons are so quick to discover good traits in 
themselves, and as a consequence so slow to attribute them 
to God — to His grace in them. We arrogate to ourselves 
things belonging to God, and so lose sight of God. God 
has blessed that soul, and he exhibits a bag of money and 



THE HUMAN HEART ILLUSTRATED. 197 



thinks within himself : "Because my work is pleasing to God 
He blesses me." Persons of that kind are likely to say, like 
the Pharisee of old, I am not like this or that pretentious 
person, and therefore I am thus successful. This arrogation 
induces self-confidence and a loss of appetite to crave God's 
favor, and so loses it. The same spirit, doubtless, was the 
trouble with the church at Ephesus. Let us read carefully 
the second chapter of Revelation, from the first to the 
fourth verse : the last of the four verses reads — "Neverthe- 
less I have somewhat against thee, because thou hast left 
thy first love." It is easy to lose our rirst love without per- 
ceiving it, and unless we keep a watchful eye and a prayer- 
ful heart, inadvertently our first love will slip from us, and 
we will be compelled to meet the consequences. 

One of the consequences is, Satan who is always on the 
alert, discovers the change, summons his crew and sur- 
rounds the heart with his imps and their allies ; makes it un- 
pleasant for the individual. All are facing intently toward 
this heart with great anxiety to re-enter at the slightest op- 
portunity. 

There is only one thing which keeps them from entering 
—this heart keeps within it the image of Christ crucified, 
and Satan having discovered this obstruction, in the form 
of a man with a pointed pistol is trying to shoot the image 
as a means of removing it from the heart. Satan is ardent 
in his labor in trying to capture a soul ; and how cool and 
cold we are in trying to rescue one. 

Formerly there was in the heart only one devil with seven 
unclean creatures, but now he takes to himself seven other 
devils, and each has in his grasp one of the unclean crea- 
tures with which he means to enter, if possible, and so make 
the last state of that man worse than the first. 

O my brethren ! my sisters ! we are in danger of losing 
our first love, and unless we nurture the grace, watch and 
pray, Satan is likely to take advantage of the situation and 



198 THE HUMAN HEART ILLUSTRATED. 



bring to us sorer trials than we are capable of overcoming', 
under the circumstances. 

On the right side of the heart Satan has the peacock in his 
arms with its pride apparently subdued (its tail closed till it 
succeeds in entering) waiting for the first chance to stir the 
unholy ambition of this heart. O heart, thou art in great 
danger ! On the same side another representative of Satan 
holds the toad by its foot, ready to take it into the heart and 
so defile its sacred precincts. Immediately under his imp- 
ship and the toad, is another of Satan's representatives with 
the goat in his arms waiting their chance to enter the en- 
closure. 

On the left side of the heart and above all, stands another 
devil with several serpents in his hand with full intent, as 
the sequence shows, of not merely pushing but taking them 
into the heart at the first opportunity given. Under him 
stands another with the swine ready to enter with its glut- 
tonous and intemperate habits ; and under them another 
fiend with the tortoise in his hand ; and last, but not least, 
another of the same company behind the fierce tiger, with 
hands back of its ears, seems to be forcing it to enter the 
heart as soon as permitted. 

The one glorious thing is, neither of them can enter 
against the will of the individual. The key to the door of 
the heart is in the hand of the individual himself — it is at his 
will. Will you allow Satan to enter your heart and reign 
as king therein? or is it your will that Christ shall be king? 
The key is in your hand — decide: you alone can decide. 
As for me, personally, I have long decided, the ugly imps 
shall never dwell in my heart. If they get there they shall 
never find an abiding place. The love of God shall ever 
burn within my soul, so as to give his impship no chance 
there to abide. God, seal my will ! 

This heart has in it a loaf of bread and a fish, the articles 
with which Christ delighted to feed the multitude — it was 



THE HUMAN HEART ILLUSTRATED. 199 



such food for the body which had a tendency to nourish the 
mind. The soul also needs proper and sufficient food for 
its health and strength. Having neglected to furnish it 
with proper food, it became weak and lost its first love — 
"Thou hast left they first love." Retrogression has set in — 
woe to this heart ! 

"Sweet was the time when first I felt 
The Saviour's pard'ning blood 
Applied to cleanse my soul from guilt, 
And bring me home to God. 

Soon as the morn the light reveal'd, 

His praises tuned my tongue; 
And when the evening shades prevail'd, 

His love was all my song. 

In prayer my soul drew near the Lord, 

And saw His glory shine; 
And when I read His holy word, 

I call'd each promise mine. 

But now, when evening shade prevails, 

My soul in darkness mourns; 
And when the morn the light reveals, 

No light to me returns." 



2oo THE HUMAN HEART ILLUSTRATED. 



CHAPTER VIII. 

APOSTASY— SECOND STAGE: LUKEWARMNESS. 

Of all nauseating conditions, that of lukewarmness is less 
pitiable, because more sickening. When an emetic is 
needed lukewarm water is commended — it generally accom- 
plishes the unpleasant work. Lukewarmness is faulty to 
disgust, because its greatest accomplishment is to make one 
sick to vomiting, therefore it stands near the head of the 
category of faulty conditions. 

The Saviour was so disgusted with it that He wished it 
was one thing or another — it seems to be neither — hot nor 
cold. He said to the church at Laodicea — Revelation 3 : 
14-16 — "And unto the angel of the church of the Laodi- 
ceans write; These things saith the Amen, the faithful and 
true witness the beginning of the creation of God ; I know 
thy works, that thou art neither cold nor hot : I would that 
thou wert cold or hot. So then because thou art lukewarm, 
and neither cold nor hot, I will spew thee out of my mouth." 

This conclusion of the Saviour is very decisive, and yet 
He did not come to it readily. "I would that thou wert cold 
or hot" ; then He came to the conclusion : "So then because 
thou art lukewarm, and neither cold nor hot, I will spew 
thee out of my mouth." The conclusion drawn was con- 
cise and reasonable. It was, Thou canst not remain in my 
mouth nor on my stomach — because of thy condition — I 
will spew thee out. 

As an illustration of this lukewarm condition, we here 
introduce the heart Figure 8 for review. 



Figure 5. 




a dangerous situation. a heart in a lukewarm condition. — 
rev. 3:16. 



THE HUMAN HEART ILLUSTRATED. 201 



The progression or rapid retrogression in religion is 
clearly demonstrated in the lukewarm condition of the heart 
illustrated by Figure 8. 

In Figure 7 there is an almost unperceived absence of the 
representative of the Holy Spirit — the Heavenly Dove — but 
the retention of the image of Christ crucified, with a num- 
ber of lively inscriptions. 

In Figure 8, neither the representative of the Holy Spirit 
nor the figure of the crucified Christ is visible — the empty 
cross is there, but Christ it not. The left-handed shot of the 
individual dressed in the likeness of man seemed to have 
succeeded in removing it, and now the individual has 
changed hands, and with his right hand he seems to be mak- 
ing an effort to remove the empty cross. He does not wish 
anything to be kept in view as a reminder of the crucifixion. 
How much more careful is Satan in his efforts to carry his 
plans than the children of men. He makes every effort to 
remove anything that would introduce a good impression, 
and substitute therefor the reverse. Things are not yet 
congenial to the dwelling of Satan and his imps, therefore 
they are outside the heart, anxious to enter. 

The cross is still in the heart, and flakes of light are 
scattered here and there over its surface. This leads one 
to believe that the individual has not yet surrendered his 
claim, but he has evidently lost the favor of God — he is 
neither hot nor cold, and God does not favor lukewarm- 
ness. 

One need not inquire the cause of this -condition. It may 
be noticed the ladder upon whose top round the warning 
rooster stood — Figure 5 — now reclines from its vertical 
position and no rooster is there. 

The sword whose use often becomes necessary — such as 
the condition of this heart demands — for self-defense is 
bound to the reclining ladder to show that it is out of use. 
To have no sword where there are so many enemies, shows 



202 THE HUMAN HEART ILLUSTRATED. 



that one abandons himself to be taken by them. If ever 
one needs to fight it is when the enemies approach him and 
engage in a hand-to-hand battle. Then he needs a sword. 
Saint Paul calls the sword — Ephesians 6: 17 — "The sword 
of the Spirit" ; and informs us that it is "The Word of God." 
In this case it is not being used, and Satan is pressing on the 
fortification. From all appearances his success is sure. 

It has clearly been demonstrated that the Word of God 
is the greatest weapon which can be used in battle against 
Satan. It was the successful weapon used by the Saviour 
Himself in the hour of His temptation. When the tempter 
suggested to Him the feasibility of making bread out of a 
stone, He (Christ) turned to Deuteronomy 8 : 3, quoted : 
"Man doth not live by bread only, but by every w r ord that 
proceedeth out of the mouth of the Lord." When He was 
tempted to cast Himself down from the pinnacle of the tem- 
ple — Satan misquoting Psalm 91 : 11 — Jesus took him back 
to Deuteronomy 6: 16, declared: "Ye shall not tempt the 
Lord your God." And when Satan steeled himself in a 
bold front and asked Christ to fall down and worship him, 
the third time Jesus pointed him to Deuteronomy 6: 13: 
"Thou shalt fear the Lord thy God and serve him " At this 
last quotation Satan was so wounded that he fled : Matthew 
records it — 4: 11 — "Then the devil leaveth him, and, be- 
hold, angels came and ministered unto him." 

This makes it plain that when a good fight has been 
fought, and the proper weapon used — the Word of God — 
success is sure ; and after the victory angels do not merely 
rejoice, but refresh the individual, no doubt, with heavenly 
influences. 

Another noticeable feature is, the column which once 
stood upright has inclined and everything about the heart 
shows a want of care in spiritual interests — everything 
seems out of its proper place. 

No Christ, no Holy Spirit— a bad condition for any pro- 



THE HUMAN HEART ILLUSTRATED. 203 



fessor of Christianity. Hot or cold, windy or calm, cloudy 
or sunshine the object of salvation and cleansing ought ever 
to be kept in view — Jesus Christ and Him crucified, and the 
Holy Spirit the great Sanctifier against whose favor if one 
sin and causes Him to depart, he is condemned to all eter- 
nity. 

At the right side of this heart, near to the ear, the guar- 
dian angel stands in a pleading posture, both hands point- 
ing upward. He sees the dangerous condition of this heart 
and would avert, if possible, its ruin — so he is pleading with 
him. He seems to have let go the rolls held to the previous 
heart and is pleading with great earnestness ; but, alas ! the 
worst seems to be approaching. One could almost con- 
ceive his mournful utterance (one uttered by the Saviour) 
"If thou hadst known, even thou, at least in this thy day, the 
things which belong unto thy peace ! but now they are hid 
frOm thine eyes." 

It may be noticed that at the bottom of the heart is an in- 
terrogation mark, which when used parenthetically, ex- 
presses doubt ; and not strange to behold!, two of Satan's 
imps standing at this point holding the goat — leading it — 
and one points to the doubtful mark, as though his impship 
would say : here is a weak place — the doubtful — a few sturdy 
blows with your persistent head will cause you to gain ad- 
mittance. The fiends have let go the tiger, as it is not a 
suitable creature for the condition of this heart. Luke- 
warmness is its condition, and it is needed only to be in- 
duced to be more nauseating — sickening — and so to be 
spewed out of the mouth of divine favor. The tiger is not 
needed here. The object now is to induce carelessness 
about everything, and doubt as to the consequence. 

Tennyson expressing a want of faith in creeds, uttered an 

undoubted truth, says : 

"You tell me, doubt is devil-born, 
There lives more faith in honest doubt, 
Believe me, than in half the creeds." 



204 THE HUMAN HEART ILLUSTRATED. 



Whoever told Tennyson, "Doubt is devil-born," told him 
the truth. Credulity may, like other things, be carried to 
an extreme ; but doubt is not a spirit which should be cul- 
tivated — it is devil-born. 

Satan's first attack on humanity was presented in the 
spirit of doubt. The first suggestion of evil, presented to 
Eve by Satan, was in the form of a doubtful question. 
"Yea, hath God said, Ye shall not eat of the fruit of the tree 
of the garden?" He knew what God had said, but he be- 
gan with his own doubt of the certainty of precisely what 
He did say with the intention of showing his own disinter- 
estedness on one hand, and thereby to raise Eve's doubt on 
the other. He succeeded in raising her doubt of the plain 
and unmistakeable declaration of God, for she replied — Gen- 
esis 3 : 2-6 — "We may eat of the fruit of the trees of the gar- 
den : But of the fruit of the tree which is in the midst of the 
garden, God hath said, Ye shall not eat of it, neither shall 
ye touch it, lest ye die. And the serpent said unto the 
woman, Ye shall not surely die : For God doth know that in 
the day ye eat thereof, then your eyes shall be opened, and 
ye shall be as gods, knowing good and evil. And when the 
woman saw that the tree was good for food, and that it was 
pleasant to the eyes, and a tree to be desired to make one 
wise, she took of the fruit thereof, and did eat, and gave also 
unto her husband with her ; and he did eat." The enemy's 
success in raising the woman's doubt in regard to divine 
declaration accomplished the end Satan sought. Having 
done this, his chances were good for him. He succeeded 
in accomplishing the ruin of our first parents by prevailing: 
on Eve to doubt the assertion of God. 

In this very way Satan attempted his temptation of Christ 
— doubt. "If thou be the Son of God, command that these 
stones be made bread." It would appear that passing by 
Satan saw Christ sitting, and we imagine as he approached 
Him, and passed Him the time of day, said to Christ : "Say, 



THE HUMAN HEART ILLUSTRATED. 205 



young man, haven't you an idea that you are God? Ha ! ha ! 
ever heard of God being hungry — a hungry god, ha! ha! 
Must be mistaken : God hungry ! Here is a chance to 
prove whether or not you are God. You are God, you 
think, and you are hungry. Here, make bread of these 
stones. Things are so contrary to reason, you want some 
evidence as a proof of your idea: make bread of stones/' 

In this the temptation was more trying than it seems at a 
glance. It was a strange fact that God should be hungry ; it 
was truly inconceivable in the absence of peculiar manifesta- 
tions. Satan's plan was, supply your need as only God is 
able to do — that* will be an evidence that you are right : 
otherwise the matter seems doubtful and you have no right 
to claim it. 

To make the doubt emphatic, Satan introduced his argu- 
ment with an "if" — "If thou be the Son of God, command 
that these stones be made bread." Notwithstanding the 
cunning of the enemy, he found he had the wrong person 
with whom to deal ; yet he tried in Him to create doubt. 
Christ knew his wicked design, knew the intention of 
Satan ; hence, His escape. "Doubt is devil-born !" it is the 
eating cancer of the heart; and in this heart it is at the bot- 
tom of all things ; hence, Satan pointed with pride to it, and 
two of the imps are leading the goat to make its re-entrance. 
The light of this heart is on the wane, and its condition is 
sickening to divine taste : it is lukewarm — neither hot nor 
cold. Jesus said of such a heart: "I will spew thee out of 
my mouth." 

Above these two imps with the goat, stands another with 
the swine folded within his arms. He feels their chances 
are good, for the condition of the heart of this individual 
is growing more and more favorable to them; and the sign 
is, it can not be long before admission will be obtained. So 
thinking he lifts up the swine, as though he would say : The 
time of entrance is so short I can afford to hold it in my 



2o6 THE HUMAN HEART ILLUSTRATED. 



arms. Satan is wrong sometimes, yes, often wrong; but it 
seems he is right this time. 

Over that imp stands another with the peafowl in his 
arms, and its head on the border of the heart ; and Satan ap- 
pears to be saying to the peafowl — "Near in/' We suppose 
the heart is not warm enough to raise the needed enthu- 
siasm to exhibit its pride, so admission is not yet given to 
the peacock. The Satanic image next the angel holds in 
his hand the tortoise, while he scratches his head with 
great anxiety to enter that heart with the image of sloth. 

The imp above all, on the left side of the heart, to show 
the near approach of his entrance, holds the dirty toad by 
two of its legs, apparently aiming to throw it into the heart ; 
and his companion below him has the serpent waiting his 
time. 

O, how we regret to see this heart so deceived ! — it al- 
lowed itself to be deceived. It is not out of the reach of sal- 
vation, however; for it is evident if a person were to die in 
such a condition he may be saved, though as by the skin 
of his teeth ; for any amount of grace is capable of saving 
a soul ; but, alas ! the chances — the slip between the cup and 
the lip : the doubtful chances ! The flickering light goes out 
at almost any sudden puff of the wind ; and Jesus says of the 
lukewarm heart, I can not endure your distasteful condition 
— "I will spew thee out of my mouth." 

With all the odds against this heart there still is hope. 

Jesus said — Revelation 3 : 19 — "As many as I love, I rebuke 

and chasten : be zealous therefore, and repent." There is 

still a chance for the erring, if he will embrace it in time. 

"God of unspotted purity, 

Us, and our works, canst thou behold ? 
Justly are they abhorr'd by thee, 
Whose works are neither hot nor cold. 

Better that we had never known 
The way to heaven, through saving grace, 

Than basely in our lives disown, 
And slight and mock thee to Thy face." 



Figure 9. 




THE HEART OF AN APOSTATE — BACKSLIDER. JUDE 12. "TWICE DEAD. 



THE HUMAN HEART ILLUSTRATED. 207 



CHAPTER IX. 

APOSTASY— THIRD STAGE: COMPLETE SUR- 
RENDER TO SIN AND SATAN'S POWER. 
There are persons who seem to think it is a thing- impos- 
sible to degenerate to such an extent as to be finally lost, 
after sound conversion. But, there can be no doubt in that 
direction as this is positively and abundantly expressed in 
Scripture. Scripture leads us to believe that the best of be- 
lievers are liable to so far apostatize as finally to be lost. 
The great apostle Saint Paul felt that while he preached to 
others it was possible that he himself might become a cast- 
away. 

Speaking of angels, Job says — Job 4: 18 — "Behold, he 
put no trust in his servants; and his angels he charged with 
folly." Peter declares — II Peter 2 : 4 — "For if God spared 
not the angels that sinned, but cast them down to hell, and 
delivered them into chains of darkness, etc." ; and Jude con- 
firmed Peter's declaration, says: "And the angels which kept 
not their first estate, but left their own habitation, he hath 
reserved in everlasting chains under darkness unto the judg- 
ment of the great day." We have the fall of Adam and 
Eve, notwithstanding they were in a state of perfection ; 
that of King Saul, after he was inspired and prophesied; of 
Judas Iscariot, one of our Lord's select disciples ; and we 
are constantly exhorted to perseverance and warned against 
apostasy. See I. Chronicles 18: 9; Ezekiel 18: 24; Romans 
11 : 22. 

Figure 9 is a heart which represents a state of total apos- 
tasy — a backslider. There can be no doubt as to the lost 
condition of the individual; nay, the Scripture declares the 
last state of this man is worse than the first. We here pre- 
sent Figure 9. 



208 THE HUMAN HEART ILLUSTRATED. 



The horrible condition of this heart may be seen at a 
glance. The unfavorable appearance of the countenance of 
the individual, depicts the condition of the heart and its 
complete loss of the favor of God. There are cases, how- 
ever, where the physiognomy does not represent the real 
condition of the heart, save to persons who are expert in 
discernment; yet it is true, the condition of the heart gov- 
erns the appearance of the countenance. 

With but little argument, any thinking person will easily 
perceive that sensation (that is, anything out of the ordi- 
nary course) affects the brain or thinking faculties ; whether 
it goes from the organ of smell, taste, sight, hearing, or feel- 
ing; but even the seat of judgment does not render deci- 
sion till it acquaints the heart and receives information of 
its manifest pleasure or displeasure as may affect its emo- 
tional nature through sensation. The moment the heart 
expresses its emotion, pleasure or displeasure, the seat of 
judgment dispatches its decision, and the passing of its de- 
cision through the sensitive nerves connected with the mus- 
cles of the face, responds by exhibiting the pleasure or dis- 
pleasure of the heart by contortion or relaxation. Thus 
the severit}^ of constant contortion of the muscles of the 
face, from the evil condition of a heart, is the cause of the 
savage appearance of evil-hearted persons. This wicked 
heart gives signs of its continual contortion in its horrible 
appearance — as the natural consequence. 

It may be noticed that the eye of this heart is just as clear 
as that of any of the other hearts, can see its condition, and 
yet does not discern the full measure of its degradation. To 
say that it sees its condition, is merely saying that it knows 
it is in a lost state. That is, it knows it has lost favor with 
God, has no concern with the Spirit of truth and grace, and 
is out of harmony with Christ and His salvation. Nobody 
knows this better than the apostate — the backslider : the 



THE HUMAN HEART ILLUSTRATED. 209 



person who is like — as Peter puts it (II. Peter 2 : 22) — "The 
dog is returned to his own vomit again ; and the sow that 
was washed to her wallowing in the mire." A fearful and 
very mean description, yet that is the condition of this heart, 
and it knows this fact. At first it pains the heart when its 
degradation is conceived, and then by efforts and trials it 
subdues the feeling. So doing the soul puts itself in the most 
dangerous situation possible : to make an effort and so suc- 
ceed in subduing the feeling on account of its lost condi- 
tion. This as much as anything else grieves the Spirit of 
God — trampling the blood of Christ under one's foot and 
so doing despite to the Spirit of grace, and making an effort 
to rid one's self of responsibility — and causes Him to take 
His final departure — His departure forever. This is sin- 
ning against the Holy Ghost, the sin for which no one can 
ever be forgiven. The Spirit is grieved not merely because 
the individual puts Him to an open shame, but makes an ef- 
fort to rid himself of responsibility for so doing — to rid him- 
self of remorse for counting the blood of Christ an unholy 
thing. 

The eye of this heart is bright and sees; it sees its condi- 
tion, thus it knows that having lost the favor of God it has 
forfeited its salvation ; yet through its dark comprehension 
it does not realize its extreme danger nor its real situation. 
This heart is without the light of divine truth which is shed 
alone by the Adorable Spirit. 

It is Satan's good pleasure to darken the heart, because 
he is aware of the fact that if this heart sees itself in the light 
of truth, neither he nor his imps would have a place to dwell 
therein ; so he does everything in his power to keep it in ig- 
norance of its terrible state — save that it is out of harmony 
with God. Satan says, You have fallen out with God, and 
He with you ; He can not trust you, and you need not trust 



h. h. -14 



2io THE HUMAN HEART ILLUSTRATED. 



Him — the best thing to do is to ask no favor of Him for He 
will not grant it. 

To obtain control of the heart he must keep it in igno- 
rance, and for that reason apostates or backsliders scarcely 
frequent the house of God. Under the control of Satan, 
they are persuaded of the uselessness of attending- divine 
services or perusing the Word of divine revelation. 

To keep persons as devotees of Catholicism, they ar^ not 
allowed to read the Holy Scriptures, only such parts as may 
be selected, because it is a known fact that the Word of God 
gives light, that when it is read with the right intention, the 
Spirit of God shines upon it; and to cause a person to be- 
lieve an unreasonable thing, he must be kept in ignorance. 
The excuse offered is, they can not understand the Bible ; 
that to learn from the Bible you must be learned for the 
Bible. There is an item of truth in that statement, but it is 
truth similar to that contained in Satan's prescription — one 
ounce of truth, two ounces of doubt, and four ounces of 
false. It is true, the Bible can not be well Understood with- 
out being taught, but the same Teacher who enlightens the 
mind of the learned, does the same to the unlearned — He is 
the blessed Spirit. Any man reading the Word of God 
with an earnest desire to be taught therefrom will be en- 
lightened. Darkness produces ignorance, and ignorance 
breeds darkness — ignorance is a great chain with which one 
may be easily bound. The slaveholders knew this fact, and 
they kept the slaves in darkness and ignorance, because no 
other chain could bind so effectually. The same is true ot 
Satan. He seeks to control this heart by keeping it in igno- 
rance, says, "God is offended with you, it is best to recipro- 
cate." On other occasions the monster whispers: "You are 
lost — lost forever — you may as well be quiet and take it 
easily : enjoy all you can while you are here." Wily Satan ! 

Unlike other hearts, the star in this heart is perfectly dark 



THE HUMAN HEART ILLUSTRATED. 211 



— the shadow of Satan seems to have eclipsed it. The Sun 
of righteousness has withdrawn His light, and all spheres 
within the system are deprived of His rays. 

This is the star which governs navigation on the ocean 
of existence, but being deprived of its borrowed light, this 
heart knows not its whereabouts : it knows it is on the ocean 
of existence without knowledge of its latitude or longitude 
— it is lost ! Poor soul ! In what a pitiable condition thou 
art. 

"O dark! dark! dark! I still must say, 
Amidst the blaze of gospel day." 

But more is true. Satan now sits as crowned king: in the 
center of this heart, right hand akimbo, and in his left hand 
he holds the noted three-teethed barbed pitchfork. Being 
crowned, he declares himself king and so ruler of this heart, 
and with pride holds his barbed pitchfork as an evidence that 
into whatever it enters it is not easy to be withdrawn. He 
sits as ruler and rules the thoughts, the emotions, the views, 
the utterances, and the acts of this individual. Satan poi- 
sons every breath he breathes, and feels assured with his 
seven companions he will succeed in making, "The last state 
of that man worse than the first." 

At the right side of the heart may be seen one of the imps 
of Satan riding the peacock, with a pitchfork in his left hand 
inferior to that of his prince, and a serpent hanging from 
the pitchfork. This imp seems to be in his happiest mood, 
and his deformed legs keep closed the tail of that gallina- 
ceous fowl — the peacock. The imp's right hand is uplifted 
and his face turned in the same direction, as though he is 
bidding farewell to unseen individuals. He feels much at 
ease with his peafowl, having succeeded in making his en- 
trance with a complete number of companions and similar 
number of unclean beasts and reptiles. The rider of the 
peacock does not give it a chance to exhibit its air nor the 



212 THE HUMAN HEART ILLUSTRATED. 



supercilious spread of its tail as the condition of this heart 
does not border so much on that point, the only pride rep- 
resented by this heart is its sufficient knowledge of things 
in general: it loses pride in almost everything else — so far 
as an exhibition thereof is concerned. 

Under the peafowl is an imp with a torch in his hands. 
This lighted torch gives no light to the heart, but merely 
to the prowlers in darkness ; it is after the order of the pil- 
lar of cloud which was light to Israel, but darkness to the 
Egyptians. Under that imp, lies that noted character — the 
goat — of which we spoke at large in Figures 2 and 3. He 
seems at rest, in a reclining posture by the side of the 
crowned monster. Lewdness is his nature, and he is ready 
for any mischief which may be brought to his conception — 
he is a terrible character, and has regained his former abode 
and there he hopes to remain. 

In this unfortunate heart, the swine, the toad, and the 
tiger resume their places ; and an imp holds in his hand the 
wily serpent as though he would cause it to stand upright, 
in contradiction of divine malediction ; and another imp 
holds the tortoise over the pitchfork of their chief — all seem 
at home and in a state of hilarity. 

They have succeeded in gaining their desire — an entrance 
into that heart; they are once more at home. Nay, thev 
have through seduction and usurpation treacherously ob- 
tained another's domain, and hope there ever to abide. 
This heart is eternally ruined unless its discover its true 
condition and sue for mercy by earnest repentance. Thank 
God, that is not impossible ; for God favors even the back- 
slider. 

The word apostasy is from the Greek apostasis, rendered 
by Herodotus and Thucydides, revolt from a military com- 
mander — rebellion ; but it is generally employed to express 
and describe complete renunciation of the Christian faith. 



THE HUMAN HEART ILLUSTRATED. 213 



It was considered applicable on account of the occasion 
which was given for renunciation. 

In the first century of the year of our Lord, apostasy was 
generally induced by form and severity of persecution. 
Persons were put to the most trying tests, even excruciating 
death, which some endured and from which a few shrank. 
The evidence of apostasy was made manifest by the person 
or persons offering incense to heathen deities, or by blas- 
pheming the name of Christ. The Emperor Julian is his- 
torically known as The Apostate, on account of his aban- 
doning Christianity for Paganism, soon after his accession 
to the throne of the empire. The more modern name for 
apostasy is, backslider ; doubtless from the fact that the per- 
son, in his Christian career, goes backward. It is a fearful 
state in which to lie — God help the person who is found in 
this condition. 

The state of apostasy is extensively dealt with in the Holy 
Scriptures, a few quotations of which we here subjoin : — 
Deuteronomy 32: 15 — "But Jeshurun waxed fat, and 
kicked : thou art waxen fat, thou art grown thick, thou art 
covered with fatness ; then he forsook God which made him, 
and lightly esteemed the Rock of his salvation." Ezekiel 
18: 24 — "But when the righteous turneth away from his 
righteousness, and committeth iniquity, and doeth accord- 
ing to all the abominations that the wicked man doeth, shall 
he live? All the righteousness that he hath done shall not 
be mentioned : in his trespass that he hath trespassed, and 
in his sin that he hath sinned, in them shall he die." Eze- 
kiel 18: 26 — "When a righteous man turneth away from his 
righteousness, and committeth iniquity, and dieth in them; 
for his inquity that he hath done shall he die." Luke 11 : 
24-26 — "When the unclean spirit is gone out of a man, he 
walketh through dry places, seeking rest ; and finding none, 
he saith, I will return unto my house whence I came out. 



214 THE HUMAN HEART ILLUSTRATED. 



And when he cometh, he findeth it swept and garnished. 
Then goeth he, and taketh to him seven other spirits more 
wicked than himself ; and they enter in, and dwell there : 
and the last state of that man is worse than the first." He- 
brews 10 : 28, 29 — "He that despised Moses' law died with- 
out mercy under two or three witnesses : Of how much sorer 
punishment, suppose ye, shall he be thought worthy, who 
hath trodden under foot the Son of God, and hath counted 
the blood of the covenant, wherewith he was sanctified, an 
unholy thing, and hath done despite unto the Spirit of 
grace?" 

These are but a few of the many expressions of the divine 
mind in regard to apostasy — it is a fearful condition in which 
to be found. The poet sings, in dread of this situation : 

"O that I were as heretofore, 
When, warm in my first love, 
I only lived for God to adore, 
And seek the things above. 

Upon my head His candle shone, 

And, lavish of His grace, 
With cords of love He drew me on, 

And half unveil' d His face. 

Far, far above all earthly things 

Triumphantly I rode; 
I soar'd to heaven on eagles' wings, 

And found, and talk'd with God. 

Where am I now? from what a height 

Of happiness cast down! 
The glory swallow 'd up in night, 

And faded in the crown." 



THE HUMAN HEART ILLUSTRATED. 215 



CHAPTER X. 

THE FIRST OF TWO DEATHBED SCENES— THE 
WICKED. 

In our treatise of "The Human Heart Illustrated," com- 
mencing from its natural state of darkness and ignorance, 
we have attempted to trace the workings of the heart 
through its varied avenues of differentiation — from the 
depth of degradation to the greatest altitude attainable, and 
thence to abyss immeasurable. We have traced it as we 
would from childhood to perfect manhood, and thence to 
the age of decrepitude — were we speaking of natural life; 
this, however, has been a review of the spiritual sphere of 
life and its varied conditions, from the state of utter dark- 
ness to the perfect light and glorious liberty to be attained 
through Christ; thence, to the state of total apostasy. 

We are now to present the ultimate scenes of these condi- 
tions : their terminations are two — the good and the evil ; 
the blessed and the cursed : the righteous and the wicked. 

Death is a feature peculiar in itself. It has no counter- 
part — it is perfectly exclusive. It is in itself a result— the 
result of sin, wrought by disobedience to God's holy laws ; 
for which it takes eternity to atone. 

We say death is the result of sin, but it (death) has two 
branches : natural and spiritual. Spiritual death is what is 
termed eternal death. The natural death (or the death 



216 THE HUMAN HEART ILLUSTRATED. 



which all die) is the death which was caused by original sin 
— consequently all must die this death ; but by the renewal 
by grace, this death of the body is merely temporary; and 
is therefore represented as a sleep. Spiritual or eternal 
death, is the result of sin without the renewal by grace, 
or renewal and relapse — apostasy. Either of the latter 
(without renewal or renewal and relapse) terminates in a 
perfectly lost condition. Death after renewal and relapse is 
the most terrible condition for which one is to be ushered 
into eternity. 

Here we introduce a deathbed scene of the wicked — Fig- 
ure 10. 



Figure 10. 




DEATH BED SCENE OF THE WICKED.— MATT. 25:41. 



THE HUMAN HEART ILLUSTRATED. 217 



Viewing this dreadful picture, it will be noticed, that the 
individual is lying on his couch — on his deathbed ; soon to 
be ushered into a world to him unknown — he is not alone. 
No one is ever left alone one moment. 

His thoughts, when he is in possession of them, are 
doubtless crowded with many nightmare exhibitions. Now 
and again fightings within, without, hanging over dreadful 
precipices, uncertain at what moment he is to fall into the 
dreadful vortex, surrounded by haze, clouds, and darkness 
somewhere, here, there, and nowhere — terrible condition. 
These are natural causes — natural to the condition and sur- 
roundings. The environment produces the condition. 

A glance at the figure representing the appearance of 
death — the form of a skeleton, scythe in hand, intent on his 
performance — is somewhat chilling to a concerned individ- 
ual ; to any one who is truly interested in the salvation of 
his own soul and that of others. 

Death presents himself to his victim in his most alarm- 
ing attitude — scythe in hand. He has his commission from 
the courts of nature's God, and naught will prevent him 
from executing his divine commission. He will not, he can 
not be moved by wailings, beseechings, nor bribery. He 
comes with the intent, and will execute his commission at 
the very moment the time expires. He will draw his scythe 
through the vital spring of existence of the individual, and 
irrespective of any and all things which may be done, his 
work will not be left undone. He means to perform that 
part of the programme allotted to him :he will not grant one 
minute respite. 

But his appearance is shuddering! a spectre — a ghost! a 
mere skeleton with such an ugly looking scythe! If this 
spectre makes his appearance, no wonder the dying sinner 
shudders. . This spectacle the righteous never see — their 
Captain has conquered death, and in His conquest has bid- 
den the conquered appear to His subjects. 



218 THE HUMAN HEART ILLUSTRATED. 



On the right side of the dying man, climbing up the side 
of his bed, is the old dragon — wings extended and his claws 
taking hold of the covering of the dying man ; mouth open, 
and tongue protruding with anxiety to grasp his prey. The 
old dragon is not alone. On the left side of the individual 
and near his front stand to his gaze two imps, one holding 
a book containing records of the faults and failures of the 
dying man — the sum and substance of crimes committed 
during his life : pride, avarice, envy, lewdness, anger, glut- 
tony and intemperance, and sloth. It will be remembered 
that these sins were exhibited in the hearts previously 
treated, and represented the total depravity of those hearts ; 
now these imps are pointing the dying man to their commis- 
sion as a matter directly against the hope of salvation. 
Both the imps seem to be reasoning with him on these 
subjects, and the one holding the book points to intemper- 
ance- — probably the besetting sin of this man — and no doubt 
therewith surround him with a sheet of darkness, and re- 
minding him that through life he refused to accept offered 
mercies; now it is too late. There can be no wonder this 
individual has fightings and fears within, without ; and 
clouds and darkness encircling his brow. He is in the po- 
sition to meet these things, and Satan's imps will never leave 
a stone unturned until the soul falls into the hands of their 
chief. 

At the left side near the foot of the dying man's bed, may 
be seen two imps, one with pitchfork in hand, and around 
them there seem to be flames ascending. These and nu- 
merous other things are intended to divert the attention of 
the individual from offered mercies. One would think in 
sight of these unfavorable conditions and situations the indi- 
vidual would be induced to call upon God in the time of dis- 
tress; but the reverse is true. In fact in many of these cases 
there is no drawing cord — the Holy Spirit has taken His 
everlasting flight, at which time the desire for salvation 



THE HUMAN HEART ILLUSTRATED. 219 



ceases. If the Spirit has not entirely left, the heart has so 
accustomed itself to hardness, through selfishness, that his 
calls do not go from the right source, have not the right mo- 
tive, therefore can not reach the place to -become effectual. 
Under such circumstances, when a person cries, he does not 
mourn the evil of his doings, but in his peculiar situation he 
does not say, My crime is too intolerable, but, like Cain, 
"My punishment is greater than I can bear." God will 
never answer a prayer made from that motive, and looking 
to relief on that account will invariably prove a failure. 

It may be noticed at the side of the bed a bag containing 
coins is exhibited, and a hand with the index finger point- 
ing at the coins is to be seen; but this is a poor help in a 
deathbed chamber. In many instances it annoys, for the 
person does not enjoy dying and leaving his money — going 
from a world where things seem at his command, and go- 
ing to one where he is not merely a pauper, but misery 
added to pauperism. Death will soon deprive him of the 
joy of all these things : they remind us of the death of the 
rich man, of whom it is declared: "And in hell he lifted up 
his eyes, being in torments, and seeth Abraham afar off" ; 
and of Judas Iscariot who sold his Lord for thirty pieces of 
silver, and discovering his terrible crime, both hanged and 
broke himself to pieces. Money will not help a man's sal- 
vation, unless it is used for the advancement of humanity 
and the cause of the Redeemer's kingdom ; and even then it 
can not purchase salvation. 

Notwithstanding the deplorable condition of this individ- 
ual, the holy angel still stands by his bedside with fingers of 
both hands pointing towards his dying charge. The angel 
seems to be doing all he is allowed to do, and no doubt has 
thus done during the entire life of the individual. He is 
doubtless the guardian angel who never leaves till breath de- 
parts from the body. In this case it is easy to be discovered 



22o THE HUMAN HEART ILLUSTRATED. 



that his chance of successful service is more than doubtful ; 
yet he stands by him. He stands, if haply he should make 
an effort to turn to God, and God be pleased to hear him; in 
this the holy angel is ready to administer to him. Holy 
guide, thy subject is lost! 

Up, above the clouds may be seen a Personage sitting on 
the clouds, surrounded with a halo of light. He is the 
Judge of quick and dead — the Redeemer of mankind. He 
looks calmly down, with His right hand extended, not in 
anger but firm in His conclusion. This individual has again 
and again trespassed against His love, trampled and called 
Jlis blood an unholy thing ; has refused all treaties of peace 
and refused to entertain peace with God — rejected every 
flag of truce. Christ has calmly waited the severance of 
the vital cord of mortal existence. He knew the end, but 
forbore to utter a word of malediction against the offender. 
He looks, no doubt, with tenderness and pity upon this de- 
luded soul ; but justice must take its place : as the cord is 
severed, He utters His sentence — glance at it, it runs from 
His lips to the face of the dying man — "Depart from me, ye 
cursed, into everlasting fire." Terrible sentence to go from 
God's presence forever and ever. Ten thousand times ten 
thousand years to be known but the beginning of eternity. 
O eternity ! 

We deem it unnecessary to discuss the nature of the fire, 
whether material or not. We prefer to abide by the de- 
cision of divine revelation, and while Jesus speaks we pre- 
fer to be silent — Matthew 25 : 41 — "Depart from me, ye 
cursed, into everlasting fire, prepared for the devil and his 
angels." 

The horror of this soul is to be driven from the holy pres- 
ence of God and all that is good, never to see His smiling: 
face through the ages of eternity. To be separated from all 
holy associations and to be without one thought of hope. 
To be driven with the damned cast out, and there to dwell 



THE HUMAN HEART ILLUSTRATED. 221 



through all eternity : to endure the bitter frown of Heaven — ■ 
whatever might be the outcome of those frowns and fiery 
indignations — through all eternity. Dear Lord, deliver us ! 

The evils attributed to the heart, which require nothing 
less than the grace of God to subdue, we have not merely 
Scriptural warrants of their prevalence, but records of in- 
dividuals who have been overcome by them. We will name 
Herod as a representative of pride; Ahab, avarice; Saul, 
envy ; Hopni and Phinehas, lewdness ; Cain, anger ; Ben- 
hadad, gluttony and intemperance ; and the Cretians, sloth. 
We prefer to connect gluttony and sloth, as one partakes of 
the other and then becomes the producer of the other, but 
as we have been discussing them — gluttony and intemper- 
ance — together, we will continue. These are roots of evils, 
and from them spring innumerable branches — from the 
greatest to the smallest. 

As representatives of pride, the first of the seven special 
vices which we have been discussing, we present Herod 
Agrippa as the Scriptural character which fittingly repre- 
sents it. In the Acts of the Apostles — 12: 21-23 — we have 
the following record: "Upon a set day Herod, arrayed in 
royal apparel, sat upon his throne and made an oration unto 
them. And the people gave a shout, saying, It is the voice of 
a god, and not of a man. And immediately the angel of the 
Lord smote him, because he gave not God the glory : And 
he was eaten of worms, and gave up the ghost/' The oc- 
casion was the celebration Herod observed in honor of 
Claudius Caesar, and the account which Josephus gives co- 
incides in a remarkable manner with the record of the sac- 
red writer. Josephus says : "Now when Agrippa had 
reigned three years over Judea, he came to the city of Caesa- 
rea, which was formerly Strato's Tower; and there he ex- 
hibited shows in honor of Caesar, upon his being informed 
that there was a certain festival celebrated to make vows for 
his safety. At which festival a great multitude was gotten 



.222 THE HUMAN HEART ILLUSTRATED. 



together of the principal persons, and such as were of dig- 
nity throughout his province. On the second day of which 
shows, he put on a garment made wholly of silver, and of 
wonderful contexture, and early in the morning came into 
the theatre, (a place of shows and games :) at which time the 
silver of his garment, being illuminated by the first reflec- 
tion of the sun's rays upon it, shone after a surprising man- 
ner, and was so resplendent as to shed a horror over those 
who looked intently upon it." Josephus gives an account 
of the feelings and expressions of the people as follows : 
"And presently his flatterers cried out, one from one place, 
and other from another (though not for his good,) that he 
was a god; and they added, 'Be thou merciful unto us, for 
although we have heretofore reverenced thee only as a king, 
yet shall we henceforth own thee as a superior to mortal 
nature.' " By reading Josephus it would seem that it was 
his dress which provoked the people to render him divine 
honor, but the sacred writer tells us, he "Made an oration 
unto them"; and continued by saying: "And the people 
gave a shout, saying, It is the voice of a god, and not of a 
man." What follows shows that by his oration he courted 
and obtained divine honor, and had not the modesty gov- 
erning his judgment to check or refuse them ; Heaven 
scorned him, and he was eaten by worms. The sacred 
writer says — Acts 12: 23 — "And immediately the angel of 
the Lord smote him, because he gave not God the glory: 
and he was eaten of worms, and gave up the ghost." There 
ends a man who had more pride than sense, an eternal cau- 
tion to us to be careful of this evil of evils — pride. It has 
no doubt done its part in ruining this lost soul. 

We next present Ahab as a representative of avarice. 
Ahab was king of Israel and owned a large and beautiful 
palace in Samaria. Naboth, the Jezreelite, owned a vine- 
yard near by the palace of the wicked Ahab, and notwith- 



THE HUMAN HEART ILLUSTRATED. 223 

standing Ahab owned large possessions, he coveted 
the vineyard of Naboth, and asked the owner that he, Ahab, 
be made possessor thereof by exchange or purchase. 
When he found Naboth was unwilling to part with the in- 
heritance of his fathers, like a peevish child, Ahab threw 
himself in his bed till his wife — the wicked Jezebel — planned 
the way and destroyed Naboth. Then Ahab arose and 
went down to the vineyard of Naboth to take possession 
thereof. But the Lord sent Elijah the Tishbite who said to 
the king : "Thus saith the Lord, Hast thou killed, and also 
taken possession? And thou shalt speak unto him, say- 
ing, Thus saith the Lord, In the place where dogs licked 
the blood of Naboth shall dogs lick thy blood, even thine." 
From these facts it is plainly exhibited, an avaricious per- 
son will not merely take unlawfully, but will kill to enable 
him to obtain. The spirit of avarice is a terrible spirit — the 
avaricious person has sown in him the spirit of murder ; all 
that is needed is germination — occasion. 

King Saul is the representative of envy. Whatever 
might have been or may be said we have reasonable evi- 
dence that Saul had been a converted man. He was not 
merely twice anointed as king over Israel, but the spirit of 
prophecy was given him and he prophesied — he was among 
the prophets. He sat as ruler over Israel, but when he 
heard the women extol David in their songs, he envied him 
and made several efforts to murder him — I Samuel 18: 
10, 11 — "And it came to pass on the morrow, that the evil 
spirit from the Lord came upon Saul, and he prophesied in 
the midst of the house : and David played with his hand, 
as at other times : And there was a javelin in Saul's hand. 
And Saul cast the javelin ; for he said, I will smite David 
even to the wall with it. And David avoided out of his 
presence twice." Here is an attempt at murder prompted 
by envy. Saul was in heart a murderer and died finally at 



224 THE HUMAN HEART ILLUSTRATED. 



his own hand — he fell on his sword and died. Envy is a 
terrible weapon — it kills enemies, friends, and spares not 
one's self. Once among the prophets, Saul died the death 
of a suicide. This is another instance of sowing and reap- 
ing — making efforts on the lives of others and it ended in 
self-murder. 

Eli's sons — HophniandPhinehas — are the representatives 
of lewdness in toto. They were not merely vile in their na- 
ture, but bestial in their disposition. Inspiration says of 
them — I Samuel 2 : 22-24 — "Now Eli was very old, and 
heard all that his sons did unto all Israel ; and how they lay 
with the women that assembled at the door of the tabernac- 
le of the congregation. And he said unto them, Why do 
ye such things? for I hear of all your evil dealings by all 
this people. Nay, my sons; for it is no good report that 
I hear : ye make the Lord's people to transgress." These 
young men became so licentious that they disregarded even 
the sacredness of the house of God. Like all cases of evil, 
but few refrain from going to an extreme. Lewdness is one 
of the prominent sins of the wicked heart. 

Cain represents anger, and his anger terminated in fratri- 
cide. When he saw that his brother Abel's sacrifice was 
acceptable to God (because Abel offered in faith) and his 
own rejected, he became angry with his brother; and the 
Scripture says — Genesis 4: 8 — "Cain talked with Abel his 
brother : and it came to pass, when they were in the field, 
that Cain rose up against Abel his brother, and slew him." 
Here we have the termination of an evil heart, and the work 
of the first murderer; and this was prompted by the bitter 
feelings of anger : from that time anger has been playing a 
tragic part in the world's drama. This anger, like others, 
arose because his own work was evil, and his brother's 
righteous. If anger does not always come from evil, it will 
make evil the source of its derivation. It is well to watch 
the disposition. 



THE HUMAN HEART ILLUSTRATED. 225 



We present as a representative of intemperance and glut- 
tony Benhadad, king of Syria. This king was a mighty 
warrior, and because of his numerous allies, he made it his 
business to distress the weak. He sent to Ahab, king: of 
Israel, to demand his silver, gold, wives, and children — the 
goodliest thereof, and they were promised; but he was not 
satisfied. He sent his servants to search the house of the 
king of Israel, and to take therefrom the things which were 
pleasing to the owner. While his representatives were do- 
ing this, he was drinking with the kings, his allies, in his 
pavilions ; and on hearing the refusal of Ahab, he dispatched 
an army in a boasting manner to capture and destroy Sa- 
maria. But while he was feasting and drinking gluttonously 
Israel destroyed his mighty army with great slaughter. 
Scripture records have it — I Kings 20: 16-21 — "And they 
went out at noon. But Benhadad was drinking; himself 
drunk in the pavilions, he and the kings, the thirty and two 
kings that helped him. And the young men of the princes 
of the provinces went out first ; and Benhadad sent out, and 
they told him, saying, There are men come out of Samaria. 
And he said, Whether they be come out for peace, take them 
alive ; or whether they be come out for war, take them alive. 
So these young men of the princes of the provinces came 
out of the city, and the army which followed them. And 
they slew every one his man: and the Syrians fled; and 
Israel pursued them : and Benhadad, king of Syria, escaped 
on an horse with the horsemen. And the king of Israel 
went out, and smote the horses and chariots, and slew the 
Syrians with a great slaughter." This ended the work of 
Benhadad while engaged in a gluttonous and drunken 
spree. 

According to Titus, we present the Cretians as represent- 
atives of sloth. He said of them — Titus 1 : 12 — "One of 
themselves, even a poet of their own, said, The Cretians are 
Voi,. 11 — 15 



226 THE HUMAN HEART ILLUSTRATED. 



always liars, evil beasts, slow bellies." The meaning in- 
tended to be conveyed by the words "slow bellies" is what is 
commonly understood as gormandizers. The vices attri- 
buted to the Cretians are gluttony and sloth : they com- 
monly go together. No industrious man indulges in glut- 
tony, if he do he will surely lose the spirit of industry ; and 
we scarcely know if it is too much to say, it seems impossi- 
ble for a sloth to be a Christian. To be a Christian a man 
needs energy, forethought, and the exercise of judgment to 
meet and repulse the concocted schemes of the enemy. 

All the above individuals were destroyed by the vices 
above mentioned, and there is not much doubt of the state 
of the man of whom it has been recorded has been sur- 
rounded by one and all of these vices ; yet, with God noth- 
ing is impossible. Even the dying cry of the felon has been 
heard — "Lord, when thou comest to thy kingdom remember 
me" ; it brought the answer, "To-day shalt thou be with me 
in Paradise." It is dangerous to wait for this moment; and 
no doubt the individual in the condition this heart represents 
feels it keenly. 

The terrible deathbed scenes of this individual, is not 
merely a caution to the wicked and wayward, but to the 
saved; and to those in the high state and favor with God. 
On this account Paul exhorted the church at Corinth — I. 
Cor. 10 : 12 — "Wherefore let him that thinketh he standeth 
take heed lest he fall" ; and his Hebrew brethren he urged — 
Heb. 4: 1 — "Let us therefore fear, lest, a promise being left 
us of entering into his rest, any of you should seem to come 
short of it." There are so many things in life which may be 
used by the wily serpent to attract the attention of the care- 
ful as well as the careless, and to ensnare human nature that 
watchfulness is constantly enjoined by the Saviour Himself 
— Watch ! watch ! watch ! "What I say unto you I say unto 
all, Watch." It is evident the individual who fails to watch 



THE HUMAN HEART ILLUSTRATED. 227 



is a failure in success, as far as success is concerned in his 
Christian career. 

There can be no doubt that thousands are in the world 
of woe who neither themselves nor others ever dreamed of 
being cast away ; yet, they are lost. Ceasing to watch, the 
enemy in his subtlety gained on and decoyed them, and so 
threw to the ground what they had been building up for 
years. Sad, but true, we are liable to fall into the trap of 
the enemy at almost any time we cease to watch; and yet 
there is not a particle of necessity in so doing; for God of- 
fers present help in every time of need, and gives grace suf- 
ficient to support under the most trying circumstances. It 
is solely our fault when we fail to obtain help from God. If 
we ask — ask earnestly — we shall certainly obtain ; but we 
must ask in faith in Jesus' name. Our condition by nature 
is a sad one, and without grace to help us we can not suc- 
ceed. Of this the poet sings : 

"How sad our state by nature is; 
Our sin, how deep it stains; 
And Satan binds our captive souls 
Fast in his slavish chains." 

Surrounded as we are with various helps, and above all the 
aid of the Holy Spirit, we are greatly to blame if we do not 
take hold of the help afforded. It may be ours to make 
light of the aid God affords now, but may soon have to con- 
fess : 

"My former hopes are fled; 
My terror now begins. 
I feel, alas! that I am dead 
In trespasses and sins. 

Ah, whither shall I fly? 

I hear the thunder roar;— 
The law proclaims destruction nigh, 

And vengeance at the door." 



228 THE HUMAN HEART ILLUSTRATED. 



CHAPTER XI. 

DEATHBED SCENE, SECOND— THE RIGHTEOUS. 

We change from the gloomy to a bright and glorious 
vision ; nay, to the reality of a blessed sleep in death, in hope 
of a glorious resurrection — it is the deathbed scenes of the 
righteous. Solomon said in the book of Proverbs — 14: 32 
— "The wicked is driven away in his wickedness : but the 
righteous hath hope in his death." 

We have presented in vivid illustrations — the way the 
Saviour often wanted to teach — the awful deathbed scenes 
of the wicked, and the consequent, "Depart from me ye 
cursed, into everlasting fire." Now, we are to speak of an 
encomium which is more agreeable in its resonance on the 
ear and soothing to the heart — the "Well done, thou good 
and faithful servant: thou hast been faithful over a few 
things, I will make thee ruler over many things : enter thou 
into the joy of thy Lord." We here introduce Figure 11 as 
the other side of a deathbed scene — a different terminus of 
life. 



Figure 11. 




DEATH BED SCENE OF THE RIGHTEOUS. — MATT. 25:34. 



THE HUMAN HEART ILLUSTRATED. 229 



From Figure 11, the individual may be seen on his dying 
couch, not richly surrounded nor bedecked, neither elabor- 
ate in its appearance. There is no appearance of expensive 
ornament, rich laces, nor gaudy hanging tapestry (though 
these in themselves have nothing to do with the dying con- 
dition ; we mention them because of the conspicuousness of 
their absence). Their places are supplied with more excel- 
lent decorations — a meek and humble spirit. The dying in- 
dividual lies with pleasant countenance ; notwithstanding his 
sunken eyes, his brow is encircled with a halo of light, and 
no wonder. On a table near by his bedside is an open book 
— it is the Holy Bible — the Word of God which his soul so 
dearly relishes — he loves that Word. It has been with him, 
it is still with him, and it means to stay with him to the end. 
This word has been meat and drink to him. It has con- 
soled him in the hour of darkness, and when clouds gath- 
ered and rushed into each other and escaped electric sparks 
caused the hair of his head to seek a standing posture; it 
has calmed his fears. It has strengthened him when he 
saw the armies of the aliens advancing, some with drawn 
swords and some with fixed bayonets gleaming dreadfully 
as the lightning threw its rays across their furbished sides. 
This word has often encouraged him when fierce enemies 
threatened, friends were few and far — it made him to hope — 
"Why art thou cast down, O my soul? and why art thou 
disquieted within me? hope thou in God: for I shall yet 
praise him, who is the health of my countenance, and my 
God." Many a time this individual read when the eyes were 
moistened with tears: "Lo, I am with you always, even to 
the end of the world. Amen." In his dying condition, he 
still keeps by his bedside a copy of that word, and when he 
was able to do so he opened its inspired pages and read the 
promises of Jesus; and when Satan would suggest a doubt, 
he pointed him to Paul's letter to the Hebrews, and said: 
"Here the Holy Spirit declares: "That by two immutable 



230 THE HUMAN HEART ILLUSTRATED. 



things, in which it was impossible for God to lie, we might 
have a strong consolation, who have fled for refuge to lay 
hold upon the hope set before us: Which hope we have as 
an anchor of the soul, both sure and steadfast, and which 
entereth into that within the veil; whither the forerunner is 
for us entered, even Jesus." 

It is to be noticed that the relatives of this dying man — 
probably his wife and child — are both on their knees by his 
bedside. There is an absence of this spirit of devotion in 
the previous scene. This is probably the teaching of the 
individual during his life, and it follows him in his dying 
moments. He established his family altar during health 
and strength, and now he is dying it continues — it continues 
at his bedside. Blessed home with a reared altar ! When 
trouble, sorrow, or death approaches, instead of wailing and 
bitter lamentations the family meekly kneels, asks and re- 
ceives divine assistance. Blessed scene! the seeds sowed 
are producing. 

At a glance, there will be discovered four classes of an- 
gels in sight of this deathbed scene. One commissioned to 
convey tke death-warrant, three in his rear upon their knees, 
three at his head in the same posture, and a number in the 
choristry above the clouds. 

The remarkable personage in this sacred drama is the 
death-angel. He holds in his hand as a sign of his remark- 
able commission, a feather. This seems to be the instru- 
ment with which he intends to touch the vital cords of life 
and quiet forever their operations. He does not come like 
a grim monster — like a spectre, a ghost, a skeleton with a 
scythe in his hand — but dressed up in heavenly habiliments, 
beaming countenance, pleasant smiles with a princely com- 
mission; with his left hand he points above the clouds and 
lays the feather in his right hand upon the vitality of the 
dying man, as though he would say, Fall to sleep and dream 
thyself into eternity. 



THE HUMAN HEART ILLUSTRATED. 231 



In the rear of the death-angel there are three upon their 
knees united with the dying- man in solemn devotion, with 
folded hands upon their breasts. Their object no doubt is 
to help him as he treads the waters of Jordan; to breathe 
around him heavenly perfume, and so make his dying room 
a heaven on earth. There are three angels at his head, and 
they too are on their knees, and the one in the rear with up- 
lifted hand pointing to the dwellings of the blessed. These 
ministering spirits were sent no doubt to render any and 
all needed aid to this weary traveler who will soon end his 
toilsome journey. In his pleasant room their beatific wings 
stir the air to heavenly lightness as they see he soon must 
rise above the skies. 

It might be noticed that there are just seven angels sur- 
rounding the dying man — seven is a complete number — and 
they no doubt form the escort or convoy to convey this 
spirit to the home of the blessed — they seem to be waiting 
the decisive moment. 

Above the skies there is a choristry of angels with various 
kinds of musical instruments — the harp is made plainly vis- 
ible; and this choir seems to be waiting for the signal which 
they are to receive from the watchers. As the soul leaves the 
body it will warble out one of its ascending oratorios as a 
welcome to this soul to mansions above. 

But greater than all, sits above the clouds, encircled with 
light the rays thereof, giving peace, joy, and exultation to 
the inhabitants of those blissful regions — is Jesus, the 
Saviour, the Judge of quick and dead; and from Him goes 
a message to the dying man: it is a message known to all 
His children: "Come ye blessed of my Father, inherit the 
kingdom." This is pleasant news to the wayfarer — it re- 
freshes the weary soul. 

As Jesus announced the words, "Come, ye blessed of my 
Father," He opens both arms in the attitude to embrace the 
invited; and in so doing the Saviour exhibits in His hands 



232 THE HUMAN HEART ILLUSTRATED. 



the print of the nails in memory of the sacrifice once of- 
fered: "The just for the unjust, that he might bring- us to 
God." Let us look at the print of the nails, and with con- 
scious feelings, love Him more and serve Him better. 

No doubt this individual has had his conflicts of life — his 
fightings and his fears — but they have been brought to a 
period. He has run his race and goes to be crowned, not 
with a wreath of so-called evergreen, for even it withers; 
but with glory immortal and eternal. 

Considerable has been said of an intermediate state, and 
while we do not think it consistent to pass the erroneous 
views in silence, it would be a diversion to enter into argu- 
ment touching this subject. 

There is said to be a state between death and heaven. 
That is to say, that persons at death do not go directly to 
heaven, but spend their time in a median state till the gen- 
eral judgment — that is termed the intermediate state. 
Careful consideration reveals clearly that the Scripture gives 
no warrant for such a state — does not teach this doctrine. 

This doctrine, no doubt, gave rise to the Roman Catholic 
purgatory — the place of departed spirits. The strongest ar- 
gument offered for this mistaken idea is, the declaration of 
Christ after his resurrection, when He said — John 20: 17 — 
"Jesus said unto her, Touch me not; for I am not yet as- 
cended to my Father : but go to my brethren, and say unto 
them, I ascend unto my Father, and your Father; and to 
my God, and your God." The question is asked, Where 
was Christ between the time of His death and resurrection? 
and the answer is given by some, He was in Paradise: 
meaning the intermediate state of departed spirits. They 
say if He had not ascended to His Father, the soul could not 
have remained in the grave; therefore, He was somewhere. 
An ordinary intelligent person can easily see that the truth 
• was told without a thought of misinterpretation, much less 
the intention to convey the idea of an intermediate state. 



THE HUMAN HEART ILLUSTRATED. 233 



No doubt at His death, Christ went into the immediate 
presence of His Father, but went without a bo'dy. After 
His resurrection, He had soul and body, and when the anx- 
ious Mary was about to touch the body, He said: "Touch 
me not; for I am not yet ascended to my Father." It was 
evident the body which she was about to touch had not yet 
ascended to the Father, and Jesus said so; we can not see 
how that can argue an intermediate state. I — the soul — 
had been in the presence of the Father; but, I — soul and 
body — have not yet ascended. No reasonable person can 
see in this any reference to an intermediate state. 

It seems the Will and Testimony of Jesus while on earth 
■ — which no one can ever break — ought to be a sufficient 
guarantee to all that at death they go into His immediate 
presence: "Father, I will that they also, whom thou hast 
given me, be with me where I am; that they may behold 
my glory, which thou hast given me: for thou lovedst me 
before the foundation of the world." If Jesus is in heaven, 
and but few are simple enough to deny the fact, according 
to His own WiU and Testimony, that His people be with 
Him — where He is — there can be no doubt at death they go 
directly there; and where He is, there they will be satisfied. 
It is certain the Father would not banish Him from His 
presence because He satisfied Justice in behalf of His peo- 
ple. 

At his release from earth, this dying individual is admit- 
ted into the glorified presence of Christ, for which He 
(Christ) prayed and made His will during His earthly ca- 
reer — His arms are open to receive him — faithful servant. 

The place — "Be with me where I am" — Heaven. There 
are occasions when Heaven is used to represent a state, it 
is, notwithstanding, a place — the place : the dwelling of the 
great King — the mansion above: the house of the Father. 
This is a place of exquisite beauty and splendor — the man- 
sion. 



234 THE HUMAN HEART ILLUSTRATED. 



It has twelve gates, twelve foundations, and lies four- 
square. The revelation was made to John on the isle of 
Patmos in his* marvellous vision — Rev. 21: 16 — "The city 
lieth foursquare, and the length is as large as the breadth: 
and he measured the city with a reed, twelve thousand fur- 
longs. The length and the breadth and the height of it 
are equal." According to revelation the city is one thou- 
sand five hundred miles in length, one thousand five hun- 
dred miles in breadth, and one thousand five hundred miles 
in height — no mean city. 

The walls are built of jasper and the city paved with pure 
gold, like unto clear glass ; and the foundations thereof gar- 
nished with all manner of precious stones. 

It has twelve foundations. The first foundation is of jas- 
per. Jasper is a very precious stone, of a complication of 
brilliant colors, and is of great value. This gem is half 
transparent and emits rays of four different colors, namely; 
white, red, brown, and bluish green. 

The second foundation is of sapphire. This gem in its 
finest state stands second in value on the list of precious 
stones. In its finest, its color is pure blue, and varying to 
perfect whiteness, resembling crystal. Some are red and 
called ruby. 

The third foundation is chalcedony. This also is a very 
precious stone and varies in kind. First, pale gray or blue 
gem found in Saxony, Scotland, and other places. Second, 
a species of red hue; and third, stripes of white and red. 

The fourth foundation is emerald. This is one of the 
most beautiful and valuable of precious stones; it is of a 
green color, seldom exceeding the size of a pea. This stone 
is found in India and South America. 

The fifth foundation is sardonyx. This gem is supposed 
to partake of the qualities and appearances of the sardine 
and onyx, and has, no doubt, a compound of their names. 

The sixth foundation is sardius, which, doubtless, took its 



THE HUMAN HEART ILLUSTRATED. 235 



name from Sardis, where it was found plentifully; it is also 
called the cornelian stone. 

The seventh is chrysolite. This gem was probably called 
in ancient times topaz, and was rarely found to be larger 
than a pin's head. It was tenth in the breast-plate worn 
by Aaron, the high priest; and upon it was written the 
name of the tribe of Zebulon. 

The eighth is beryl. It was said this gem resembled in 
many points the emerald, but varied in size exceedingly. It 
is said some were found not larger than a hair, while others 
have been seen a foot long, and three or four inches in di- 
ameter. The ordinary size is about that of a large pea. Its 
color is a fine blue bordering on green. In its finest state it 
is as hard as the garnet. It is found in the East Indies 
and in South America. 

The ninth is topaz. This brilliant is found in various 
parts of the earth, and is generally about the size of a pin's 
head. The most valuable topaz in the world is said to be 
in possession of the Great Mogul. It is said to weigh one 
hundred and thirty-seven carats, and its value is nearly a 
million of dollars. In the mountains of Siberia topazes of 
green and blue color are to be found. The Brazilian topaz 
is pink, and strongly resembles the ruby. 

The tenth is chrysoprasus. This is a precious stone of 
grass green color, said to be found in Silesia, and is very val- 
uable. 

The eleventh is jacinth. This is the same as hyacinth; it 
is a precious stone of yellowish color which is chiefly found 
in Ceylon. 

The twelfth is an amethyst. This is one of the very rar- 
est of gems, generally of a purple or violet color; it is found 
in Spain, Germany and other countries: its most valuable 
are found in Asia and Russia. These are items of the foun- 
dation stones of the house of our Father, into which the 
children of the King are invited — the saved with an ever- 
lasting salvation. . 



236 THE HUMAN HEART ILLUSTRATED. 



This mansion has twelve gates made of twelve different 
pearls; every gate a pearl. On the twelve gates are the 
names of the twelve tribes of the children of Israel, and on 
the twelve foundations are written the names of the twelve 
apostles; and at each gate an angel guards with a flaming 
sword, so that none can enter but those who have received 
the white stone and the new name written thereon ; and who 
have received the welcome approbation : "Come, ye blessed 
of my Father, inherit the kingdom prepared for you from 
the foundation of the world." 

As the victor climbs the skies, preceded by the convoy of 
angels, we glance at him as he passes victoriously through 
the gate into the city, receives the victor's palm, robe of 
righteousness, crown of glory, and a tuneful harp with 
which he may become a member of the heavenly choir. 
Dazzling in the sun-light of heaven's splendor and moving 
toward the throne of transcendent glory, he thinks of the 
blood which bought his pardon on the tree, and with blissful 
acclamation he cries: "Unto him who redeemed us unto 
God, by his own blood, be glory, honour, praise, and domin- 
ion forever and ever." 



THE HUMAN HEART ILLUSTRATED. 237 



ANNUAL PERUSAL OF SCRIPTURE. 

Paul said in his letter to Timothy — II. Timothy 3 : 16 — 
"All Scripture is given by inspiration of God, and is profit- 
able for doctrine, for reproof, for correction, for instruction 
in righteousness." To be made truly wise — wise unto sal- 
vation — the Holy Scripture must carefully be read. Having 
perused the Holy Scripture twenty-seven times — during 
that number of years — we subjoin a schedule whereby it 
may be perused annually. 

JANUARY. FEBRUARY. 







1 fllrrrm 
J. V-/11J.UII. 


Matthew. 


VJT v3 1-1 v 0 1 0 • 


2 nhron 


Mark. 


1. 


.Ch. 1 


Ch. 1 


r^Vi 1 

Kyli. 1 


-1 

1. 


• Ch. 32 


Ch. 4 


Ch. 4 


2. 


2 


2 


0 

a 


4i . 


33 


5 


5 


3. 


3 


3 


3 


3 


34 


Q 


6 


4. 


4 


4 


4 


4.' 


35 


7 


7 


5. 


5 


5 


5 


5. 


36 


8 


8 


6. 


6 


6 


6 


6. 


37 


9 


9 


7. 


7 


-7- 


7 


7. 


38 


10 


10 


8. 


8 


8 


8 


8. 


39 


11 


11 


9. 


9 


9 


9 


9. 


40 


12 


12 


10. 


. 10 


10 


10 


10. 


41 


13 


13 


11. 


. 11 


11 


11 


11. 


42 


14 


14 


12. 


. 12 


12 


12 


12. 


43 


15 


15 


13. 


. 13 


13 


13 


13. 


44 


16 


16 


14. 


. 14 


14 


14 








Luke 


15. 


. 15 


15 


15 


14. 


45 


17 


1 


16. 


. 16 


16 


16 


15. 


46 


18 


2 


17. 


. 17 


17 


17 


16. 


47 


19 


3 


18. 


. 18 


18 


18 


17. 


48 


20 


. 4 


19. 


. 19 


19, 20 


19 


18. 


49 


21 


5 


20. 


. 20 


21 


20 


19. 


50 


22 ; 


6 


21. 


. 21 


22 


21 




Exod. 






22. 


. 22 


23 


22 


20. 


1 


23 


7 


23. 


. 23 


24 


23 


21. 


2 


24 


8 


24. 


. 24 


25 


24 


22. 


3 


25 


9 


25. 


. 25 


26 


25 


23. 


4 


26 to v. 15 


10 


26. 


. 26 


27 


26 


24. 


5 


26 from v. 16 


11 


27. 


. 27 


28 


27 


25. 


6 


27 


12 


28. 


. 28 


29 


28 


26. 


7 


28 


13 






2 Chron. 


Mark. 


27. 


8 


29 


14 


29. 


. 29 


1 


1 


28. 


9 


30 


15 


30. 


. 30 


2 


2 


29. 


10 


31 


16 


31. 


. 31 


3 


3 











238 THE HUMAN HEART ILLUSTRATED. 



ANNUAL PERUSAL OF SCRIPTURE continued. 



The Apostle Peter declares — II. Peter i : 21 — "Prophecy 
came not in old time by the will of man : but holy men of 
God spake as they were moved by the Holy Ghost." 







MAECH. 








APRIL. 






Exodus. 


2 Chron. 


Luke. 




Leviticus. 


Esther. 


Acts. 


1.. 


Ch. 11 


Ch. 32 


Ch. 17 


1.. 


Ch. 2 


Ch. 4 


Ch. 3 


2.. 


12 


33 


18 


2. . 


3 


5 


4 


3.. 


13 


34 


19 


3.'. 


4 


6 


5 


4.. 


14 


35 


20 


4.. 


5 


7 


6 


5.. 


15 


36 


21 


5.. 


6 


8 


7 






Ezra. 




6.. 


7 


9 


8 


6.. 


16 


1 


22 


7. . 


8 


10 


9 


7.. 


17 


2 


23 






Job. 




8.. 


18 


3 


24 


8.. 


9 


1 


10 








John. 


9. . 


10 


2 


11 


9.. 


19 


4 


1 


10.. 


11 


3 


12 


10.. 


20 


5 


2 


11. . 


12 


4 


13 


11.. 


21 


6 


3 


12.. 


13 


5 


14 


12.. 


22 • 


7 


4 


13.. 


14 


6 


15 


13.. 


23 


8 


5 


14.. 


15 


7 


16 


14.. 


24 


9 


6 


15.. 


16 


8 


17 


15.. 


25 


10 


7 


16.. 


17 


9 


18 






3Teh. 




17.. 


18 


10 


19 


16.. 


26 


1 


8 


18.. 


19 


11 


20 


17.. 


27 


2 


9 


19.. 


20 


12 


21 


18.. 


28 


3 


10 


20.. 


21 


13 


22 


19.. 


29 


4 


11 


21.. 


22 


14 


23 


20.. 


30 


5 


12 


22.. 


23 


15 


24 


21.. 


31 


6 


13 


23.. 


24 


16 


25 


22.. 


32 


7 


14 


24.. 


25 


17 


26 


23.. 


33 


8 


15 


25.. 


26 


18 


27 


24.. 


34 


9 


16 


26.. 


27 


19 


28 


25.. 


35 


10 


17 




Numb. 




Psalm. 


26.. 


36 


11 


18 


27. . 


1 


20 


1, 2 


27.. 


37 


12 


19 


28!! 


2 


21 


3-5 


28.. 


38 


13 


20 


29.. 


3 


22 


6.8 






Esther 




30.. 


4 


23 


9, 10 


29.. 


39 


1 


21 
















Acts. 










30.. 


40 


2 


1 












Lev. 














31.. 


1 


3 


2 











THE HUMAN HEART ILLUSTRATED. 239 



ANNUAL PERUSAL OF SCRIPTURE continued. 



Jesus prayed — John 17: 1 
truth : thy word is truth." 

MAT. 





XN UlUUcIS, 




Psalm. 


1. . 


Ph n 


Ph 94- 


11-13 


2. . 


ft 
o 


OK 

ao 


1 4. 1 ft 


3. . 


7 


(SO 


1 7 

X t 




3 


97 


18 
XO 


0 . • 


Q 


98 


1Q 91 


ft 

o . . 


1 n 


9Q 


9,9, 


7. . 


11 


30 


23-25 


8. . 


12 


31 


26-28 


9. . 


13 


32 


29 30 


10. . 


14 


33 


31 


11. . 


15 


34 


32 


12. . 


16 


35 


33 


13. . 


17 


36 


34 


14" 


18 


37 


35 


15.. 


19 


38 


36 


16.. 


20 


39 


37 


17.. 


21 


40 


38 


18.. 


22 


41 


39, 40 


19.. 


23 


42 


41-43 






Prov. 




20.. 


24 


1 


44 


21.. 


25 


2 


45 


22.. 


26 


3 


46-48 


23.. 


27 


4 


49 


24.. 


28 


5 


50 


25.. 


29 


6 


51, 52 


26.. 


30 


7 


53 55 


27.. 


31 


8 


56, 57 


28.. 


32 


9 


58, 59 


29.. 


33 


10 


60, 61 


30.. 


34 


11 


62, 63 


31.. 


35 


12, 13 


64, 65 



7 — "Sanctify them through thy 



JUNE. 





Numbers. 


Proverbs. 


Psalms. 


■£ m 


Ph 3ft 
Kjli. OO 

±J C LI b. 


Ph 1-1 


fifi fi7 

OU, 0 1 


2. 


-1 
X 


1 

ID 


fi8 

00 


3. 


0 


1 ft 

-LO 


Of 




. o 


17 18 
1 < , lo 


70 71 

1 U, <L 


O. 


1 rfc 


1 Q 

xy 


79, 


ft 
O » 




9n 


73 


7 


D 


91 

*x 


74. 


8. 


7 


22 


75 76 


9. 


8 


9,3 


77 


lo! 


! 9 


24 


78 


11. 


1 n 

. XO 


9 R ; 


79 80 


12 


1 1 
XL 


9fi 

(SO 


81 82 


1 3 

XO . 


1 9 


97 


83 84. 

OO, Ort 


14. 


13 


28 


85, 86 


15. 


14 


29 


87' 88 


16.. 


15 


30 


89 


17. 


16 


31 


90, 91 






Eccles. 


18. 


17 


1 


92, 93 


19. 


18 


2 


94, 95 


20 


19 


3 


96, 97 


21. 


20 


4 


98, 99 


22. 


21 


5, 6 


100. 101 


23. 


22 


7 


102 


24. 


23 


8 


103 


25. 


24 


9 


104 


26. 


25 


10 


105 


27., 


26 


11, 12 
Son. Sol. 


106 


28.. 


27 


1,2 


107 


29., 


28 


3,4 


108, 109 


30.. 


29 


5, 6 


110-112 



240 THE HUMAN HEART ILLUSTRATED. 



ANNUAL PERUSAL OF SCRIPTURE continued. 

Christ enjoins — John 5: 39 — "Search the Scriptures; for 
in them ye think ye have eternal life : and they are they 
which testify of me." 

JULY. AUGUST. 





Deut. Song of Sol. 


Psalms. 




Judges. 


Isaiah. 


Eomans. 


l..Ch. 30 


Ch. 7 


113. 114 


1.. 


Ch. 3 


Ch. 30 


Ch. 15 


2.. 


31 


8 


115, 116 


2., 


4 


31 


16 






Isaiah. 










1. Cor. 


3.. 


32 


1 


117, 118 


3.. 


5 


32 


1 


4.. 


33 


2 


119 to v. 40 


4.. 


6 


33 


2 


5.. 


31 


3 


119 v. 41-80 


5.. 


7 


34 


3 




Joshua 






6.. 


8 


35 


4 


6.. 


1 


4 


119 v. 81-128 


7.. 


9 


36 


5 


7. . 


• 2 


5 119 v. 129-176 


8.. 


10 


37 


6 


8.. 


3 


6 


120-124 


9.. 


11 


38 


7 


9.. 


4 


7 


125-127 


10.. 


12 


39 


8 


10.. 


5 


8 


128-130 


11.. 


13 


40 


9 


11.. 


6 


9 


131-134 


12.. 


14 


41 


10 


12.. 


7 


10 


135,136 


13.. 


15 


42 


11 


13.. 


8 


11 


137-139 


14.. 


16 


43 


12 


14.. 


9 


12 


140-142 


15.. 


17 


44 


13 


15.. 


10 


13 


143,144 


16.. 


18 


45 


14 


16.. 


11 


14 


145-147 


17.. 


19 


46 


15 


17.. 


12 


15 


148-150 


18.. 


20 


47 


16 








Rom. 








2. Cor. 


18.. 


13 


16 


1 


19.. 


21 


48 


1 


19.. 


14 


17 


2 




Ruth. 






20.. 


15 


18 


3 


20.. 


1 


49 


2 


21.. 


16 


19 


4 


21.. 


2 


50 


3 


22.. 


17 


20 


5 


22.. 


3 


51 


4 


23.. 


18 


21 


6 


23.. 


4 


52 


5 


24.. 


19 


22 


7 




1 Sam. 






25.. 


20 


23 


8 


24.. 


1 


53 


6 


26.. 


21 


24 


9 


25.. 


2 


54 


7 


27.. 


22 


25 


10 


26.. 




55 


8 


28.. 


23 


26 


11 


27.. 


4 


56 


9 


29.. 


24 


27 


12 


28.. 


5 


57 


10 




Judges. 






29.. 


6 


58 


11 


30.. 


1 


28 


13 


30.. 


7 


59 


12 


31.. 


2 


29 


14 


31.. 


8 


60 


13 



THE HUMAN HEART ILLUSTRATED. 241 

ANNUAL PERUSAL OF SCRIPTURE — continued. 

Prayed the Psalmist — "Open thou mine eyes, that I may 

behold wondrous things out of thy law" — Psalm 119: 18. 

SEPTEMBER. OCTOBER. 

1 Samuel. Isaiah. Galatians. 2 Samuel. Jeremiah. 1 Timothy. 

1.. Oh. 9 Oh. 61 Ch. 1 l..Ch. 8 Oh. 25 Oh. 3 

2.. 10 62 2 2.. 9 26 4 

3.. 11 63 3 3.. 10 27 5 

4.. 12 64 4 4.. 11 28 6 

5.. 13 65 5 • 2 Tim. 

6.. 14 66 6 5.. 12 29 1 

Jeremiah. Eph. 6.. 13 30 2 

7.. 15 1 1 7.. 14 31 3 

8.. 16 2 2 8.. 15 32 4 

9-. -17 3 3 Titus. 

10.. 18 4 4 9.. 16 33 1 

11.. 19 5 5 10.. 17 34 2 

12.. 20 6 6 11.. 18 35 3 

Phil. Philemon. 

13.. 21 7 1 12.. 19 36 1 

14.. 22 8 2 Hebrews. 

15.. 23 9 3 13.. 20 37 1 

16.. 24 10 4 14.. 2L 38 2 

Col. 15.. 22 39 3 

17.. 25 11 1 16.. 23 40 4 

18.. 26 12 2 17.. 24 41 5 

19.. 27 13 3 1 Kings. 

20.. 28 14 4 18.. 1 42 6 

1 Thess. 19.. 2 43 7 
21.. 29 15 1 20.. 3 44 8 
22.. 30 16 2 21.. 4 45 9 
23.. 31 17 3 22.. 5 46 10 

2 Sam. 23.. 6 47 11 

24.. 1 18 4 24.. 7 48 12 

25.. -2 19 5 25.. 8 49 13 

2 Thess. James. 
26.. 3 20 1 26.. 9 50 1 
27.. 4 21 2 27.. 10 51 2 
28.. 5 22 3 28.. 11 52 3 

1 Tim. Lam. 

29.. 6 23 1 29.. 12 1 4 

30.. 7. 24 2 30.. 13 2 5 

IPet. 

# 31.. 14 3 1 



242 THE HUMAN HEART ILLUSTRATED. 



annual perusal of scripture — continued. 

"The entrance of thy words giveth light ; it giveth under- 
standing unto the simple." — Psalms 119: 130. 



NOVEMBER 





1 Kings. 


Lament's. 


1 Petf^r. 


1. 


.CD. 15 


cn. 4 


Cll. & 


0 




0 


Q 
O 






Ezekiel. 




0 
0. 


17 


1 


4 


A 

4. 


1 c 
lo 


0 


5 








(5 i eiei. 


0. 


1 Q 

iy 


Q 
O 


1 


D. 


OA 


A 

4 


2 


7. 


21 


5 


3 








1 joiin. 


0 
0. 


4/4 


0 


1 




2 Kings. 






9. 


. 1 


H 
I 


0 ' 


10. 


0 


O 
O 


Q 

0 


11. 


0 
O 


9 


4 


12. 


. 4 


1 A 

10 


0 








O Tnlill 


13. 


5 


11 


1 








0 j onn. 


1 a 

14. 


a 
D 


1 9 


-J 
J. 








Jude. 


15. 


7 


13 


1 








Micah. 


16. 


8 


14 


1 0 
1, ~ 


17. 


9 


15 


3, 4 


18. 


10 


16 


5', 6 


19. 


11 


17 


7 








Nahum. 


20. 


12 


18 


1. 2 


21. 


13 


19 


3 








Hab'k. 


22. 


14 


20 


1 


23. 


15 


21 


2 


24. 


16 


22 


3 








Zeph'h. 


25. 


17 


23 


1, 2 


26. 


18 


24 


3 








Haggai. 


27. 


19 


25 


1, 2 








Zech'h. 


28. 


20 


26 


1 


29. 


21 


27 


2, 3 


30. 


22 


28 


4, 5 



DECEMBER. 



2 Kinsrs. Ezekiel. Zechariah. 



1 


Cll. 


cn. ~y 


Ch. 6, 7 

8 


p 


OA 


30 


0 
0 . 


25 
Ilospa. 


31 


9 


4 


1 


00 
oa 


10, 11 


5. 


2 


33 


12 13 


6. 


3, 4 


34 


14 

ALalachi. 


7. 


5 


35 


1 


8 . 


6 


36 


di 


9 . 


7 


37 


Q A 

0, 4 

Rev. 


10. 




do 


1 


11 . 


9 


39 


2 


12. 


10 


40 


3 


13. 


11 


41 


4 


14 


12 


42 


5 


15. 


lo 


43 


D 


1 p. 
lo. 


1 1 

14 
J CH J. 


A A 

44 


w 
< 


17. 


1 


45 


8 


18. 


2 


46 


9 


19. 


3 

Amns. 


47 


10 


20. 


1 


4S 
Dann-1. 


11 


21. 


2 


1 


12 


22. 


3 


2 


13 


23. 


4 


3 . 


14 


24. 


5 


4 


15 


25. 


6 


5 


16 


26. 


7 


6 


17 




8 


7,- 8 


18 


28 '. 


9 

Obadiah. 


9 


19 


29. 


1 

Jonah. 


10 


20 


30. 


1, 2 


11 


21. 


31. 


. 3 4 


12 


22 



THE HUMAN HEART ILLUSTRATED. 243 



Dedicated to Zion Wesleg (now Livingstone) College, Salisbury, N. C, 



On yonder lonely distant mountain side, 
Where rustic shepherds and their flocks abide, 
In the vale beneath, lies a little rill 
Whose sparkling jets glide o'er its gravel bed; 
On the bank of this brook, under a shade, 
Lies a plastic rural home: — matron dead. 
There Rosena breathed her infant breath; 
There she mourned her loving mother's death; 
There her honor'd sire work'd a little farm, 
Kept his Rosena shield'd from ev'ry harm. 

Rosena grew with nature's rarest charn? 
To none she ever sought to do a harm; 
Tall and stately,— a figure womanly true; 
Dark blue eyes, saffron hair, — golden ringlets; 
Light brown hue with loveliest dimpled cheeks.. 
And a chaste blush behind each winning smile i 
A modest rival of ancient muses; 
An easy grace for various uses: 
Like Orpheus' flute her charms exceeded 
Utterance of words; — the thoughts conceded. 

Rosena's father kept a score of sheep, 
Whose names she rehears'd in her youthful sleep: 
"Bonnie dear," she would exclaim in her dreams, 
"Poor Nannie! can't I comb your matted wool?" 
And so when awake — child-like — she caress'd, 
Drove them in and out; and, as they increased, 
So did her care; finally, this brunette miss 
Became a loving watchful shepherdess. 




BY REV. J. B. SMALL. 



Rev. JOSEPH C. PRICE, A. M. ( President. 



244 THE HUMAN HEART ILLUSTRATED. 



As she loved, so she car'd for her flock; 
Led it to drink at the beautiful lock; 
Fed them on the other side of the mount 
Where no shepherd ever fed. Though alone, 
She was not lonely; her gamboling lambs 
Around her fill'd their turns in gymnic glees; 
And her warbling voice rent the passing cloud, 
And the echoes of her songs peal'd aloud: 
So her lonely hours pass'd with pleasant views; 
She fanci'd her flock delights to amuse: 

Leaving her home before the opening day; 
Guided her flock in the usual way: 
She sits near a thicket,- where grazed her flock; 
She turn'd, and in her rear— ten feet apart- 
Stood a'fierce monster — king of the forest! 
To scream she cannot; if so, who would hear? 
The looks of the monster absorb'd her spirit, 
ChilPd the blood in her veins: such a merit! 
Virtuous dame! shall she be thus consum'd? 
And must she thus be suddenly doom' d 7 

She gazed again, and to her horror saw 
The monster advanc'd, leaned on his paw; 
Then she perceived she breathed her last: 
"Lord, I am alone!" she whisper'd faintly, 
"No one to tell of my untimely end." 
Whispering thus she clos'd those dark blue eyes. 
Awaited the ravenous monster's rend; 
While her groaning prayers to heaven ascend: 
She felt a touch, and beheld the beast feign 
Would say, damsel, scratch my mane! scratch my mane I 

Her terrible fears at that instant fled; 
Now she perceiv'd she had nothing to dread; 
So in her fondly nature brush'd his mane, 
She parted it with loving tender care. 
Down on his forefeet he kneeel'd in silence! 
Fierce strength before virtue pays its homage! 
For virtue is strength; strength, aye, doubled; 
It is wing to wings, — it soars if troubled! 
Face to face wrath with strength and virtue meet: 
The former meekly kneel at the latter' s feet! 

The chariot of Phoebus had not far to run; 
(For the end of day we call the setting sun,) 
Rosena had gather'd her gentle lambs, 



THE HUMAN HEART ILLUSTRATED. 



(King of the forest had long departed 
Leaving her flock unscatter'd and unharm'd): 
She had but reach'd the sight of the shepherds 
When prowling came a fierce tiger, at bay, 
Being chas'd by the shepherds oft that day; 
And as he aim'd to pounce among the herd, 
Beheld Eumesa — the lovely shepherd. 

He had met Eosena oft of late, 
Wish'd in his heart with her to seal his fate; 
He saw her rounding the mount with her flock, 
And saw the tiger advancing to attack; 
Reach'd the spot as the monster caught a lamb, 
Cleav'd his head and rescu'd the bleating sheep, 
Help'd Rosena gather the scatter'd flock, 
And led them to drink at the placid lock; 
And ere he barred the gates of her cotes, 
Broke the seal of his heart in plaintive notes. 

"Rosena," said he, "for thee my soul aspires; 
To thee abound with more than strong desires; 
For thee I'll lay my life, if life be worth, 
Aye, or pain or death to win thy yea; 
For cupid's sake who wounds me through my bones 
Reciprocate: yield me yea; yield me yea!" 
Waked as from a dream Rosena exclaim'd: 
"What ails thee Eumesa? fy, be asham'd!" 
With this she deeply blush'd and blush'd again; 
Truly she thought in this she had to feign; 
Parted the twain to mourn with Cupid's dart 
Stuck within the core of their bleeding heart. 

Eumesa was the lovely shepherd boy; 
Rival in beauty to Helen of Troy; 
An Agamemnon of the ancient Greeks, 
And an Orpheus on the shepherd's lute: 
Though often loved he never requite 
Till struck by the stroke of Rosena's mien; 
At the time he receiv'd his Cupid's dart, 
Wounded Rosena to the core of the heart; 
Yet when he disclos'd his burdened soul 
She pretended to him, he miss'd the goal. 

Stung by the check his pure affections met; 
Struggling with love and hate and oft regret; 
'Sunk under its weight he utter'd the cry: 
"O Rosena! Rosena! Rosena! 
Would God I never had beheld thy face; 



THE HUMAN HEART ILLUSTRATED. 



Rosena; Rosena! O Rosena!" 

And as thus he cried his reasons fled; 

Consign'd himself to the home of the dead; 

Rosena was brought to behold his face, 

And with shriek after shriek she alarm'd the place 

Eumesa gazed with profound wonder; 
Guests and guests who made this woful blunder; 
As his mind went and returned at times, 
It went, and on return he uttered — 
Convulsively: "Rosena! Rosena!" 
At this she swoon'd; and as from death awoke 
She cried: "Eumesa! O Eumesa! 
What can I do to save thee? O Eumesa!" 
And thus she fell across his breast to weep; 
He sighed, and slept the eternal sleep. 

Like electric air flew the sad event! 
Eumesa is dead, — so the story went; 
And vales and hills unite in sad lament; 
(If so death-like silence portend lament;) 
Flocks coted, and wailing shepherds gather'd 
Around the wan corpse of the once lovely, 
At whose side knelt Rosena deathly pale, 
And her moving lips beheld through her veil: 
Then mov'd the sad cortege to the silent grave; 
There laid Eumesa whom they could not save. 

In the lonely graveyard, convey'd to rest, 
Eumesa, leaving many hearts distress'd; 
And when placed in his last resting place, 
The rustic curate solemnly utter'd: 
"Earth to'earth! ashes to ashes! dust to dust!" 
Rosena rais'd a wail and swoon'd and fell; 
But before she swoon'd she moan'd and exclaim'd: 
"Have I killed thee, Eumesa? to be blam'd! 
Eumesa, richest treasure of my heart! 
I lov'd thee, but played the childrens' part. 

Awoke from a terrible dream, utter'd: 
"O deceitful no for yes!" she mutter'd: 
'What ails thee Eumesa? fy, be asham'd; 
Were the sad words that drank his pure spirit; 
Ohill'd the coursing blood in his manly veins: 
Could I but grasp those words unuttered! 
O how would I extract their waspy spleen! 
His warbling cadence hear, his form be seen 
Standing at the gate of my humble cotes, 
Uttering sounds sweeter than Heme's notes." 



THE HUMAN HEART ILLUSTRATED. 



In that rural home beside the little rill, 
Under the shade, without a matron still, 
Its aged sire — far advanced in years, 
Lies the beautiful Rosena — hands clasped: 
Eyes heavenward turned: utterance now 
And then distinctly heard; "O Eumesa! 
Why died I not for thee? instant death! 
I then had ceas'd to draw this fleeting breath, 
My bleeding heart had ceas'd to pulse: Struggle o'er! 
Relentless waves would beat my bark no more." 

"Rosena!" said the hoary headed sire, 
"Why moans thee so? what is thy heart's desire?" 
At this he sunk helpless in his arm-chair, 
With fluttering breast and quivering lips; 
And with his sparce nucleus vital spark 
Assay'd to rally, but in vain — he sunk! 
Yet gathering his ev'ry power, said: 
"Who shall care for thee, Rosena, when I'm dead!' 
Gently folding his arms, heav'd a breath, — sigh'd; 
Without a groan, met his end: — he died! 

The news had fled along the hill side, dell, 
Over the planes, by a village church bell; 
The rural hosts gather d with doubled speed: 
The venerable sire sleeps peacefully; 
He sleeps a sleep never to awake till trumpt'd! 
Rosena faints and wakes in shrieks and groans: 

"O God," she cried, "this seems thy wrath severe; 

I assumed a part so insincere: 

For all my wrongs, my God I do repent; 

O Justice, in pity, relent! relent!" 

Once a rival of the ancient graces, 
But now a few, and very few traces; 
"Lay my papa," said she, "beside Eumesa; 
And me, when I am dead, between them both; 
For ere another Sabbath sun shall rise 
This wann'd countenance shall have met its change; 
And on the sward of eternal verdure 
The trio, spirit to spirit allure:" — 
That lovely morn Lefore the Sabbath sun 
She slept in death! her groans and work were done. 
BEAUFORT, N. C, July 14, 1885. 



248 THE HUMAN HEART ILLUSTRATED. 



CUSTOM HOUSE, BEAUFORT, JS. C., 

Collector's Office, 
July 21st, 1885. 

REV. J. B. SMALL, 

Dear Sir: — I thank you for the opportunity of reading your inter* 
esting pastoral "ROSENA." The lessons, viz:— That God will de- 
liver when called upon earnestly and with faith in His promises; and 
2nd. That even with those we love we should be candid and truthful, 
though tempted to joke at the expense of veracity— are indeed 
timely, for it seems the "world is given to lying." A faithful chron- 
icle of the events of the day, such as you have formed a habit of 
keeping, would be a valuable addition to the study table of every pro- 
fessional, and would doubtless prevent many errors of head. 

Truly Yours, 

L. A. POTTER, 
Editor Telephone. 



THE HUMAN HEART ILLUSTRATED. 249 



EUMESA AND ROSEN A; 

.To Accompanu "Rosena." 



BY REV. J. B. SMALL. 



Dedicated to Zion Wesley (now Livingstone) College, Salisbury, N. C. 
Rev. JOSEPH C. PRICE, A. M., President, 



PROLOGUE. 

Once we sang of Eumesa, and of his terrible fate; 

And of the beautiful Rosena, his intended mate: 

In this we intend to show, 

What the world seems not to know, 

That a jealous heart prompted cruel hands, 

Though among the deified ones, to misform these lives; 

Wrote sorrow for joy, and the rest may be guessed: 

This the goddess herself, before Jove, confessed, 

INTRODUCTION. 

On Parnassus trembling peak the Muses met; 

And for beauty never beheld such a fairy set. 

There were Clio, the historic dame; 

Melpomene, of ancient tragic fame; 

Thalia, wonderful in comic ditties; 

Calliope, patron of the Grecian epic poetic cities; 

Urania, the guardian of the inhabited skies; 

Euterpe, directress of euphonic harmonies; 

Polyhymnia, inspirer of sweet utterances, 

Song or oratory; Erato, love-song maker, 

And Terpsichore, goddess of the whirling Dervishes. 

These nine had met to chant the praises 
Of the gods; and around was strew'd with lovely daises; 
And, as they chanted the gentle zephyrs conveyed 
The fragrant air commingled with siren harmonies 
To the dwelling of the gods: so sweet the symphonies, 
The gods being charmed, expressed delight: 
So, Jove, king of divinity, by the stretch of his arm 
Transmitted the songsters from Mount Parnassu 
To Olympus rocking summit — in transitu. 



250 THE HUMAN HEART ILLUSTRATED. 



At once on the quaking peak of Mount Olympus 

Were gathered in circles gods and goddesses: and thus 

The Muses raised their warbling voices and chanted, 

(The gods and goddesses being present nothing was wanted:) 

"Hail! hail eternal Jove! we see 

Among the gods there is none like thee. 

Eternal praises to thy name! 

To-day as yesterday the same! 

Not like thee, yet essence of thee, Rosena, 

Treasure of the terrestrial arena." 

Before the chorus died utter'd a peal of thunder, — 
It was the applause of the deified circle, — and no wonder: 
Two lonely hands were kept entwined, — they were Hera's, 
Better known as Juno — the haughty wife of Jove 
Who lived a contumacious life of jealous fear. 
And now the jealous queen of the skies winced to hear 
Rosena's name, instead of her own, among the gods: 
Thence she determined to "lay her low" — beneath the sods. 
So swift to the eternal archives she fled in haste, 
For in this she had but little time to waste: 
On the record of destiny beheld the life picture of Rosena; 
And what was written by Jove of her intended lover, Eumesa: 
There she determined the destruction of these lovely youths, 
Not regarding the plain unvarnished truths: 
Back to the eternal laboratory she wended her way, 
And there discovered before twelve of the following day 
That the juice of cactacia defaces without a blot or stain 
The grievous record she sought to erase in vain: 
And having eras'd she wrote by the name of Eumesa 
The strange destiny occurred to him and Rosena: 
For this all would say, Fy fy gooddess! fy! 
But would she not answer with a taunting sway, "Why?" 
Was it not she with recreant hands and jealous heart 
Employed the stars — her flaming eyes-^in cunning art 
To keep inflam'd the courts divine, and caused to smart; 
For this all would say, Fy fy goddess! fy! 
Hera! yes, 'twas she who brought such pain and sorrow 
On these youths by her well, nay, ill directed arrow; 
She imbittered the life of the beautiful Rosena, 
And shivered the manly heart of the lovely Eumesa: 
As soon as their beaming sun rose in their cloudless eastern sky, 
Oaus'd it to set with lowering clouds before the morn went by. 



THE HUMAN HEART ILLUSTRATED. 251 



The Graces, Nymphs, and Hesperides met in consultation, 
To settle questions that seem'd to cause serious vexation; 
And while the goddesses — brightness, color, and summer perfume — 
(Emblems of the Graces) — were about their places to assume, 
And the beautiful Nymphs — maidens of the forest and woodland 
About to tell their grievous story, mounted a sacred stand; 
And the Hesperides — sisters, on whose western garden grew 
Historic golden apples of greatest charm, and not a few, 
Were about to speak, there came a mighty rushing wind and flash; 
And before the subsidence of 'the noise a terrible crash! 
The Fates were about to wind the thread of human existence; 
And the Harpies and Faries must be present though some distance; 
And the pearly trumpet had peal'd its solemn annual blast; 
By its extended roar the Harpies knew this to be its last, 
Summon'd winds borne in the arms of lightning driven by thunder 
To 'convey them to the presence of the Fates; — a place of wonder! 
And, so, swiftly crossing valleys, and hills, and the like places, 
Passing the'assemblage of the Hesperides, Nymphs, and Graces, 
Were soon in the august presence of the Fates and heard when read 
Strange destinies of the various living; — not of the dead. 

When the Fates read the strange story of the beauty, Rosena, 
And of the misformed life of the lovely youth, Eumesa; 
Heaven and earth seemed to bespeak discord: — it was clear and light; 
But at these strange announcements the sun-light took to sudden 
flight; 

The Fates read: "Eumesa: sorrow minus joy, sorrow to death: 
Chagrin'd at disappointed hopes,— sorrow to thy latest breath!" 
Of Rosena saith; "Rosena: refuse the most precious gift; 
Linger, linger in sorrow and die heart wrecked! yet not swift." 
These things wrote the jealous goddess, Juno, in the name of Jove; 
And took her seat to laugh when 'gainst winds and waves these 
mortals strove. 

These mischievous beings — Harpies — did not leave their parts un- 
done; 

To tease these precious blameless lives, to them, seem'd nothing but 
fun; 

Having consulted the goddess wgre more fiendish in their way, 
And made it their cruel object to grieve these hearts day by day: 
So, when Eumesa said, "Rosena; for thee my soul aspires;" 
The direful satyrs, whispered in her ears, "That's his heart's desires; 
Fy him for shame, he is in earnest and will renew his quest;" 
And instantly with blushing cheeks she cried, design'd to test, 
"Fy, Eumesa!" She thought within her heart 'twas no harm to 
feign; 

"If he love — love me as I think; he will surely ask again." 



252 THE HUMAN HEART ILLUSTRATED. 



But, to Eumesa the thoughts suggested were far different; 
These wicked spirits suggested nothing but scorn sufficient 
To accomplish the condign work of a gorgon:— change to stone 
At a glance,— the heart desirous of another to enthrone. 
She scorns thee because thou dwellest among the verdant mountains. 
'Way from the spicy spray scatter' d by city's lofty fountains; 
Nowhere near, whither the wave of the living ocean dashes, 
And rainbow nourish'd by the silvery spray that flashes: 
She meant to bow thy lofty head, said the sprite —to humble thee; 
Rather, thou by far meet death, than such humiliation see! 

Eumesa was of keenest sense when honor seem'd degraded; 
Shrink not to die, if death abide, to keep his honor unfaded; 
Thought on Rosena's words which plac'd him in this situation; 
Burden'd with grief which won its place 'midst love, hate, and vexa- 
tion; 

Yielded to the sentence of the Fates — as written by Hera, 
When for that false picture the goddess fixed her camera,. 
Drew the pale horse and his rider trailing the youth Eumesa, 
And tracing the sorrowful path of the beauty, Rosena: — 
Thus Eumesa laid his head to rest from further snares and cares, 
Left Rosena burdened with bitter grief and constant fears. 

Now Eumesa sleeps beneath the surges of mortality, 
Majestic oaks that shade his resting place in reality 
Bid the fragrant zephyrs bathe his lonely tomb with sweet perfume; 
There lies a precious gem, no fiery fume shall e'er consume: 
All, all like the weeping willow trail the arm and droop the head! 
And the sprite whispered to Rosena, "This thou hast done, he's 
dead!" 

Wounded by these thoughts without perceiving their source, was 
distressed; 

Of the evil done, though not of her intention, she confess'd; 
And in faltering accents wept and mourned from day to day, 
Till that lovely form of hers returned to its native clay. 

There lies poor Rosena, pale and wan and worn with pain and 
grief; g 
Waiting the clasp of death to puff her vital spark and give relief; 
And now and then she glanced and gives her thoughts to vacant 
space, 

With wand'ring beams of radient light spread o'er her pallid face; 
In meekness yields without a murmuring groan this tragic fate, 
And in her heart of hearts she harbored not the slightest hate; 



THE HUMAN HEART ILLUSTRATED. 253 



Peaceful and serene she awaited the tidal wave of death, 
Without regret she rendered up that sweet perfume; — her breath: 
Though worn by gnawing pains and grief that wrecked a frame so 
dear, 

Her richest beauty still declared that envy cannot sear. 

Her spirit sweet took now its flight without a wondering maze; 
Upward, and yet upward it climbed to realms without a haze; 
Thitherward to the portals of the mansion of bliss it sped, 
Unmindful of the remains consigned to the home of the dead; 
And, though surrounded by spirits bright — all rob'd in spotless white, 
Sparkling all with precious gems and tuneful harps; — amazing sight! 
The spirit stopp'd not to gaze on things that would angels amaze; 
Onward in its survey till it beheld monuments ablaze! — 
These were domes of the dwelling of Jove; here she met Eumesa! 
Here begins a startling scene as he "cried, "Welcome Rosena!" 

'She did not stop to gaze upon his dazzling robe of stainless white, 
(For which he had many, many a dragon battle to fight,) 
Nor upon his harp, girdle, shoes, crown, all wrought of purest gold; 
(This she had learned was the gift of Jove to the pure of old,) 
But to his breast she fled in purest ecstacy of delight; 
And in their joy supreme, no mortal thoughts comprehend the siglit; 
They wooed in ecstatic joy and shouted deliverance o'er; 
Told of mountains, how they soared; and of sorrows, how they bore; 
They troubled the courts with voices that ran clear and loud: 
Now they have soared above — far above every passing cloud. 

Rang with pure delight through all the realms of bliss that spirit 
bright 

From the cruel sway of earth's divergent ways had took its flight; 
Gather' d gods, goddesses, and powers — beheld strange ecstacies 
Which pointed to some undue mysterious intricacies; 
So, Mercury soon convey'd to this pair a summon from Jove; 
This interview to prevent the goddess Juno in vain strove. 
Once in the presence of the father of the gods, all was awe! 
Such transcendent views Eumesa and Rosena never saw! 
Falling on their faces in the presence of the holy throng, 
Hailed Jove in praises and echoes of their immortal song! 

"What is it creates such extraordinary mirth, Rosena?" 
Said the thunderer, Jove, with pleasant smiles, — "and thou Eumesa?" 
After obeisance, Rosena pointed to the world of woe, 
Said, "Grief and sorrow, Lord, have wrought this sweet deliver- 
ance, so 

Meeting on these golden strands where bloom is blossom the day 
long; 



254 THE HUMAN HEART ILLUSTRATED. 



Nor cloudy mist, nor pain nor grief ever mars my tuneful song: 
Here is no fleshy heart to rend as in yonder world was mine; 
Here flows eternal peace! — the honor and glory all are thine!" 
At this the goddess Juno trembl'd! — she heard the story told! 
And Jove knew these mysterious things were not ordain'd of old. 

At the thunderer's command from the archives the books were 
brought, 

And then the records of destinies that guide the Fates were sought; 
LfO and behold! in a neat beguiling hand were found written 
Strange and startling things which cau's'd these hearts to be sorely 
smitten. 

That instant Mercury's trump peal'd the assemblage of the gods; 
But not to wake slumberers who lie beneath the silent sods: 
Thus Jove adddress'd the court: "Gods of the blazing peaks- 
Olympus! 

What deified hand these records chang'd? who has written thus?" 
As thus he spoke, out blaz'd his fiery wrath in rending peal 
With supernally keener edge than finest burnished steel! 

Now smok'd Olympus peaks, and gods and goddesses felt the 
shock! 

Thunder chased lightning and peak after peak began to rock: 
And the sacred circle cried, Father forbear! O, FORBEAR! 
In his wrath he meant to teach that ire divine can surely tear: 
Having heard the confession of his jealous queen, to'check the like; 
That one burning ray of his visage divine, may better strike; 
Order'd a restoration of this virtuous lovely pair, 
With riches of health, peace, and immortal beauty to wear: 
Thus Juno receiv'd a severe rebuke for treacherous deed 
Which wounded her jealous pride;— hinder'd the growth of all her 
seed. 

Down from the shining realms these spirits bright descended in 
haste, 

And by Jove's decree not a grain of dust had their bodies waste: 
For these sleeping remains the trumpeter blew a special blast, 
(Nofsuch a rending peal as shall bring dead great and small at last,) 
But to raise the sleeping dust of lovely ones to life again, 
And renew these pure and precious vital sparks without a pain; 
It was done. Before the sound died the graves side by side rent! 
And these pure spirits assumed their places as by Jove sent: 
Eumesa and Rosena appeared cloth'd in mortality, 
With countenances that beam'd like the gods in reality. 



THE HUMAN HEART ILLUSTRATED. 255 



Uniting death with life was now to take its course in all its 
shades; 

And now the Furies were commanded to use their golden spades; 
For Jove decreed the Muses should sing the resurrection hymn, 
And the Nymphs and Fates and Furies show'd obedience to him: 
So, it was done. 'Twas betime the king of day should lift his head 
From the bosom of the goddess Tethys;— not a restful bed! 
The tall trumpeter's peal was heard, and the Furies clave the dust! 
Sought to absorb, if there were found, the least appearance of must; 
And Fates unwound thread of existence with beautiful traces: 
Then sang the Muses an inspiring song which charm'd the Graces; 
Up stood these resting beauties! and the Furies loosed their bands: 
The'Fates brush'd their hair; and with nectarine wip'd their faces 
and hands. 

When Rosena gazed in the mortal face of Eumesa 
A blush stole o'er her cheek, such as would charm an angry Caesar; 
Wonder if in the flesh he would call to mind past offence; 
She collected her thoughts to make for herself a strong defence; 
And thinking his thoughts may incline that way, rushed to his 
breast 

With a brave intent, "If that be his thought of it I'll divest!" 
Once in his binding arms she breath'd in his face sweetest perfume; 
To his breast, as in the spirit-laud, her place she would resume; 
And so the Fates read Jove's sacred decree: "Eumesa and thee, 
Rosena, ye are one; and thou with the precious gift of three." 

And now restoring work was done, out blazed the morning sun! 
And chirping birdies leap'd from limb to limb in caroling fun; 
Furies, Harpies, and Hesperides, all left for different parts- 
Rut the Nymphs remained to serve and brighten these happy hearts, 
Conducted them to a mansion which in a vision they saw; 
This was taken from the wicked for breaking Jove's righteous law: 
So these Nymphs — maidens of the woodland and forest— there re- 
main'd 

To see Eumesa and Rosena royally detained. 

In the gray old mansion with its score of rooms sat Rosena 
Mistress of all her eyes survey; — not excepting Eumesa: 
Imbeded in a soft arm-chair — such as those times afford; 
Admiring the verdant twining vine of the beautiful gourd 
Binding its wiry tendrils and curious bloom 'round the trees; 
Wond'ring if the, 'wintry blasts would the sepals of the calyx freeze, 
And the roses of various hues: — scarlet, and white and pink; 
The blushing petals of the smiling corolla, craving drink: 
And as she seem'd to doze in' pleasant thoughts of botanic views, 
Gentle breezes kiss'd her cheek, and warbling birdies sang good 
news. 



256 THE HUMAN HEART ILLUSTRATED. 



Now, Eumesa hired hands to cultivate his fertile farm; 
And having from his fields returned with mandrake in his arm, 
And its richest perfume surrounds like bees in gathering swarms; 
Rosona rush'd and claimed the precious prize of both his arms; 
One with the purple flower, the other to form her bower, 
Sank within these fragrant vines which seem'd to her a binding 
tower: 

"Eumesa;" she exclaimed, "These mandrakes I longed to taste; 
O, wrap me in!, wrap me in its fragrance love, let none be waste!" 
And, now Eumesa guessed the precious news the birdies brought; 
And when on them plac'd his thoughts, cri'd, wondrous things Jove 
has wrought! 

Eumesa own'd a prosperous herd of sheep which lov'd to feed 
On the lovely lawn, by the gentle stream, in the verdant mead; 
He and Rosena lov'd to survey the scene of grazing flock, 
So he help'd her up the mound that view'd the sheep and placid lock; 
Askance they view'd the verdant meadows and embosomed lake, 
Beheld the shepherds drove their gamboling flocks their thirst to 
slake; 

And saw the waving of the foliage and the golden grain; 
Squirrels chase, and the antelopes following each others train: 
That night before the quarter'd moon went down, or the earth was 
shroud, 

Little Andromeda wept 'loud, made Eumesa felt so proud. 

Eumesa, Rosena, and the Nymphs join'd their voices m praise 
To Jove — Jehovah's name — mysterious work and wondrous ways, 
For transmitted spark of beauty, Andromeda, precious gift 
From the benevolent hand of the father Jove, came so swift: 
Dedicating this gem as a gift to Jove — follow'd in turn 
Cassiopea and Berenice: by these all may learn 
Virture merits as well as vice: who loves virtue, he is wise; 
In his darkest moments, for his good, Jehovah will devise: 
Now Juno hears the Muses sing of Rosena and her set; 
Of Eumesa and his fairy pets: now goddess! do not fret. 

Now the winds are all blown over, stormy signals ceas'd to wave; 
Angry oceans stopp'd their roaring, breakers lash the shore no more; 
Vivid lightning ceas'd to scatter sparks that set the world ablaze; 
Lurid clouds have long departed, thunder ceas'd the hearts to 'maze; 
Now the tulip shows its flower, and the rose its fragrance spreads; 
Cukoo sang the bass to linnet while the spinners wound their 
threads: 



THE HUMAN HEART ILLUSTRATED. 257 



Last of babes pass'd her childhood,, appear'd no more a tiny lass; 
"Maids of the Manse," all would call them, form'd themselves a fairy 
class: 

In symphonic glee these lovely dames outsang a dying swan! 
And wooed to sleep a partridge wild in foxy ways that ran. 

Eosena's joys are now complete; and for this they all entreat: 
Their flocks increased, and their fields produced abundant wheat: 
Eumesa sits beside Rosena and his arm twin'd her form; 
And she smiled a winning smile such would calm a raging storm. 
Eumesa, Rosena, the misses, and Nymphs sang with rife: 
"Happiest state of mortal life! virtue bears no sword of strife." 



Beaufort, N. C, Oct. 14, 1886. 



PROGRAM FOR 



BISHOP AND MRS. SMALL'S 



SILVER WEDDING, 

October 26th, 1595. 



BISHOP SMALL. 

1. As a Youth and Young Man, .Dr. J. W. Smith, Charlotte, N. C. 

2. As a Man and Minister,.. 

Rev Francis H. Hill, New Haven, Conn. 

3. As a Pastor and Preacher,.... Re v. Clinton D. Hazel, Patterson, N. J. 

4. As an Instructor or Teacher, 

Rev. J. A. D. Bloice. D. D., Atlantic City, N. J. 

5. As an Author and Writer Dr. Wrn. H. <^oler, Salisbury, N. C. 

6. As a Bishop and Presiding Officer,. 

Rev. T. H. Tipton, Tuscaloosa, Alabama. 

7. Asa Husband and Lover of Home, Dr. P. J. McEntosh, York, Pa. 



REV. MARY J. SMALL. 



1. As a Youth and Young Woman, Miss E la J. Robinson, York, Pa. 

2. As a Christian and Christian Worker 

Prof. John P. Scott, Harrisburg, Pa. 

3. As a Preacher, Evangelist, and Revivalist, 

Rev. J. H. Anderson, D. D., Binghamton, N. Y. 

4. As an Ardent Lover of Souls, Dr. R. A. Fisher, Philadelphia, Pa. 

5. As a Housekeeper, Mrs. Florence Randolph, Jersey City, N. J. 

6. As a Wife and Helpmeet,.. MissRo^ina Nixon, New York City. 

A poem on "Silver Wedding" to be written by Rev. W. H. Marshall, 
Harrisburg, Pa. 

Poem set to music— Union Bishop and Mrs. Small, Rev. R. A. Scott, 
Syracuse, N. Y. 

By Committee, 

Samuel Sherman, 
William Spencer, 
W. G. Strong, 
S. P. Collins, 
Edward Hunter, 
S. C. Harris, 
J. S. JacksoN; 

Presiding Elders. 



